KNIGHT'S 

ENGLISH CLASSICS. 



BACON'S ESSAYS AND ADVANCEMENT 
OF LEARNING. 



f- 



ESSAYS; 

OR, 

COUNSELS CIVIL AND MORAL: 

AND THE 

TWO BOOKS 

OF THE 

PROFICIENCE AND ADVANCEMENT OF LEARNING, 
DIVINE AND HUMAN, 



FRANCIS BACON, LORD VERULAM. 



A NEW EDITION, 

WITH A MEMOIR AND NOTES, 

By W. C. TAYLOR, LL.D. 



LONDON: 
CHARLES KNIGHT & CO., LUDGATE STREET. 






D^ 



\S 



A-0 



LONDON : 

Printed by William Clowes and Sons, 

Stamford Street. 










oa-ry.l:$:4rt 



CONTENTS, 



Pkefaci 





Life 


. 


ESSAV I. 


Of Truth 


II. 


Of Death 


III. 


Of Unity in Religion 


IV. 


Of Revenge . 


V. 


Of Adversity 


TI. 


Of Simulation and Dissim 


VII. 


Of Parents and Children . 


VIII. 


Of Marriage and Single L 


IX. 


Of Envy 


X. 


Of Love 


XI. 


Of Great Place 


XII. 


Of Boldness . 


XIII. 


Of Goodness and Goodnes 


XIV. 


Of Nobility . 


XV. 


Of Seditions and Troubles 


XVI. 


Of Atheism . 


XVIT. 


Of Superstition . 


XVIII. 


Of Travel . 


XIX. 


Of Empire . . . 


XX. 


Of Counsel . 


XXI. 


Of Delays . 


XXII. 


Of Cunning . 


XXIII. 


Of Wisdom for a Man's S 


XXIV. 


Of Innovations 


XXV. 


Of Dispatch . 


XXVI. 


Of Seeming Wise . 


XXVII. 


Of Friendship 



ulatioi 
fe 



of Nature 



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Essay 

XXYIII. Of 

XXIX. Of 

XXX. Of 

XXXI. Of 

XXXII. Of 

XXXIII. Of 

XXXIV. Of 
XXXY. Of 

XXXVI. Of 

XXXVII. Of 

XXXVIII. Of 

XXXIX. Of 

XL. Of 

XLI. Of 

XLII. Of 

XLIII. Of 

XLIV. Of 

XLV. Of 

XLVI. Of 

XLVII. Of 

XLVIII. Of 

XLIX. Of 

L. Of 

LI. Of 

LII. Of 

LIII. Of 

LIV. Of 

LV. Of 

LVI. Of 

LVII. Of 

LVIII. Of 

A Fragment 



CONTENTS 

Expense .... 
the True Greatness of Kingdoms and 
Regimen of Health 
Suspicion . 
Discourse . 
Plantations 
Riclies 
Prophecies 
Ambition . 

Masques and Triunipl 
Nature in Men . 
Custom and Educatioi 
Fortune . 
Usury- 
Youth and Age . 
Beauty- 
Deformity 
Building . 
Gardens . 
Negotiating 
Followers and Friend; 
Suitors 
Stvidies 
Faction 

Ceremonies and Respects 
Praise 
Vain Glory 
Honour and Reputatioi 
Judicature 
Anger 

Vicissitude of Things 
of an Essay of Fame 



Advancement of Learning. Book I. 
Book II. 



Estate^ 







PREFACE. 



Bacon's Essays v/ere first published in 1597, with the following dedication to his brother : — 
To M. Anthoivj Bacon, his deare Brother. 

Louing and beloued Brother, I doe nowe like some that have an orcharde ill neighbored, 
tliat gather their fruit before it is ripe, to preuent stealmg. These fragments of my conceites 
were going to print. To labour the staie of them had bin ti'oublesome, and subiect to interpreta- 
tion ; to let them passe had beene to aduenture the wrong they mought receiue by ^aiti-ue coppies, 
or by some garnishment, which it mought please any that should set them forth to bestow vpon 
them. Therefore I helde it best as they passed long agoe from my pen, without any further 
disgrace, then the weaknesse of the Author. And as I did euer hold, there mought be as 
great a vanitie m retiring and withdrawing mens conceites (except they bee of some nature) 
from me world, as in obtruding them : So in these jiarticulars I haue played myself the In- 
quisitor, and find nothing to my vnderstanding in them contrarie or infectious to the state of 
Religion, or manners, but rather (as I suppose) medecinable. Only I disliked now to put 
them out because they will be like the late new halfe-pence, which, though the siluer were 
good, yet the peeces were small. But since they would not stay with their Master, but would 
needes trauaile abroade, I haue preferred them to you that are next my selfe, Dedicating them, 
such as they are, to our loue, in the depth whereof (I assure you) I sometimes wish your 
infirmities translated vppon my selfe, that her Maiestie mought haue the seruice of so actiu e 
and able a mind, and I mought be with excuse confined to these contemplations and studies for 
which I am fittest, so commend I you to the preseruation of the diuine maiestie : From my 
Chamber at Graies lime, this 30 of Jaimarie, 1597. Your entire Louing Brother, 

Fran. Bacon. 

They were considerably enlarged m subsequent editions ; the author regarding them merely as 
the recreations of his other studies, though he felt that they were extending his fame and repu- 
tation. He intended to have dedicated the fourth edition to Henry Prince of Wales, and wrote 
tlie following address, but the design was frusti-ated by the early death of the prince : — 

To the most high ami excellent Prince, Hem'y Prince of Wales, Duke of CornwaU and Earl 

of Chester. 

It may please your Highness, — Having divided my life into the contemplative and active 
part, I am desirous to give his Majestj'- and your Highness of the fruits of both, simple though 
the)' be. To write just treatises, requireth leisure in the Avriter and leisure in the reader, and 
therefore are not so fit, neither in regard of your Higlmess's princely affairs nor in regard of my 
continual service ; which is the cause that hath made me choose to MT-ite certain brief notes, 
set down rather significaiitly than curiously, which I have called Essays. The word is late 



viii PREFACE. 

but the tiling is ancient; for Seneca's Epistles to Lucilius, if you mark them well, are but 
essays, that is, dispersed meditations though conveyed in the foi-m of epistles. These labours 
of mine, I know, cannot be wortliy of your Highness, for what can be worthy of you? But my 
hope is, they may be as grains of salt, that will rather give you an ai)petite than oflend you with 
satiety. And although they handle those things wherein both men's lives and their persons are 
most conversant; yet what I have attained I know not; but I have endeavoured to make them 
not vulgar, but of a nature whereof a man shall find much in experience and little in books; 
so as they are neither repetitions nor fancies. But, however, I shall most humbly desire your 
Highness to accept them in graciovis part and to conceive, that if I cannot rest but mvist shew my 
dutiful and devoted affection to your Highness in these things which proceed from myself, I shall 
be much more ready to do it in performance of any of your princely commandments. And so 
wishing your Highness all princely felicity, I rest your Highness' most humble servant, 

161?. Fr. Bacon. 

The edition finally appeared with the following dedication : — 

To my loving Brother, Sir John Constable, Knt. 

My last Essaies I dedicated to my deare brother Master Anthony Bacon, who is with God. 
Looking amongst my papers this vacation, I found others of the same nature: which if I 
myselfe shall not suft'er to be lost, it seemeth the world will not ; by the often printing of the 
former. Missing my brother, I found you next; in respect of bond both of neare alliance, and 
of straight friendship and societie and particularly of communication in studies. Wherein I 
must acknowledge my selfe beholding to you. For as my businesse found rest in my com- 
templations ; so my contemplations ever found rest in your loving conference and judgment. 
So wishing you all good, I remaine your louing brother and friend, 

Fka. Bacon. 

The ninth edition, published the year before the author's death was dedicated in the follow- 
ing terms to the Duke of Buckingham : — 

To the Right Honorable my very good Lo. the Duke of Buckingham his Grace, Lo. High Admiral 

of England, 

Excellent Lo. — Salomon saies, A good name is as a precious oyntment ; and I assure 
myselfe, such wil yovir Grace's name bee, with posteritie. For your fortune and merit botli, 
haue beene eminent. And you haue planted tilings that are like to last. I doe now publish 
my Essayes ; which, of all my other workes, have beene most currant : for that, as it seemes, 
they come home to mens businesse and bosomes. I haue enlarged them both in number and 
weight, so that they are indeed a new work. I thought it therefore agreeable to my aflection, 
and obligation to your Grace, to prefix your name before them, both in English and in Latine. 
For I doe conceiue, that the Latine volume of them (being in the vniuersal language) may last 
as long as bookes last. My Instauration I dedicated to the king : my Historie of Henry the 
Seventh (which I haue now also ti-anslated into Latine) and my portions of Naturall History, to 
the Prince ; and these I dedicate to your Grace : being of the best fruits, that by the good 
encrease which God gives to my pen and labours, I could yeeld. God leade your Grace by 
the hand. Your Graces most obliged and faithfull seruant, Fk. St. Alban. 



PREFACE. ix 

The immediate success of the work appears not only from the unusual number of e Jitions, 
but also from its having been translated into Latin, French, and Ita,lian, during the lifetime of 
the author. Posterity has ratified the verdict of cotemporaries ; few works of the same kind 
have been more extensively read or more deservedly valued ; the essays are addressed not 
merely to the learned, but to all mankind, they bring home important h-uths to the breast and 
bosom of every reader. To render this edition available to those who have not received a 
classical education, the Latin quotations have been ti-anslated, and a few notes added to 
elucidate remote allusions. 

The " Two Books of the Proficience and Advancement of Learning, Divine and Human,"' 
v/ere piiblished in 160.1. This work, although less popular in its character than the ''Essays," 
is of the highest and most lasting interest. (See Life, p. xiv.) The Editor has also in this 
portion of the present '^'olume translated the Latin quotations. 

The life of Bacon has been the subject of so much controversy, that it appeared desirable to 
the editor to prepare a new biography from original authorities. In executing this task lie has 
been more anxious to set forth tlie merits of the philosopher than the errors of the politician. Tlie 
elfects of Bacon's faults died with him, the inlluence of the services he rendered to humanity 
will be felt to the latest posterit}'. 



I 





[Monument of Lord Bacon at St. Alban's.] 



LIFE OF LORD BACON. 



BV THE EDITOR. 

Among the ancient Egyptians, we are told, that a tribunal was established for the trial of 
the dead, and that no birth however illustrious, no rank however exalted, no talents however 
conspicuous could rescue the deceased from the rigid scrutiny of his posthumous judges. 
Public opinion may be regarded as a similar tribunal established in modern times ; it possesses 
an advantage denied to the Egyptian courts, it allows of appeal from its judgments and per- 
mits the case to be heard over again when fresh evidence has been obtained. There is a 
general feeling, in which perhaps " the wish is father to the tliought "' that rather a scant 
measure of justice has been dealt out to the illustrious Bacon, and that the conclusion of the 
sentence pronounced oir him as 

•' The wisest, brightest, meanest of mankind" 

is rather more remarkable for its pungency than its truth. The admirable judicial rule 
which he has himself enunciated — " It is the part of a just judge to take into consideration 



Lir£ OF LORD BACOX. xi 

liot only facts but the times and circunistauces of facts" — lias not been applied to tlie trial of 
his case; he has been judged by a standard of morals much higher than that which existed 
in his age and generation ; " He has been weighed in the balance and found wanting,"' but the 
weights employed are constructed on a scale perfected by modern improvement and utterly 
unknown when the deeds brought to so severe a test were committed. 

There are rigid moralists who stigmatise a plea of exteimation as a defence of guilt, they 
will malce no allowance for the influence of precedent, example, and circumstances; they look 
for rude health in a sickly season, and expect ripe harvests in an unpropitious autumn. They 
ibrget that it was admitted as valid reasoning in a profligate period, " Let him that is without 
sin cast the first stone." Bacon himself proudly because justly claimed the benefit of this plea ; 
in his last will he says, " My name and memory I bequeath to foreign nations and to my own 
countrymen, after some time be passed over."' Let us then receive his life in the form of 
his bequest, and while the accusing spirit reprobates the crime, let the recording spirit attemper 
the harshness by a tear for the weakness of humanity exposed to sti-ong temptation. 

Nicholas Bacon, the father of Francis Lord Bacon was the first Lord Keeper who obtained 
the additional rank of Chancellor ; he held this exalted station for nearly twenty years under 
Queen Elizabeth, and was highly esteemed by that princess. He was a virtuous and intelli- 
gent minister who preserved in the midst of his wealth and fortune that moderation and sim- 
plicity of character which are always the sign of an exalted mind. By his second wife, the 
daughter of Sir Anthony Cooke, he had two sons, Anthony, who became the favourite corre- 
spondent of the leading statesmen and literati of Europe, and Francis the subject of the 
present memoir. 

Francis Bacon was born at York-House in the Strand, Jantiary 22nd, a. d. 1561. From his 
earliest childhood he displayed proofs of a superior mind. Queen Elizabeth who was a shrewd 
appreciator of talent loved to converse with the boy, and took great delight in his ready 
repartee. She once asked his age, and Bacon replied, " Madam, I was born two years before 
your Majesty began your happy reign." 

He entered Trinity College, Cambridge, at twelve years of age, and was placed under the 
charge of Dr. Whitgift, afterwards archbishop of Canterbury. At the age of sixteen he had 
completed the circle of the sciences as then taught; but what is more surprising he had thus 
early discovered that the scholastic philosophy, libellously ascribed to Aristotle, was funda- 
mentally wrong, and that the edifice of useful knowledge should be based on a diflerent foun- 
dation, and constructed of different materials from what had been used during nineteen 
centuries. It seems not unlikely that he was in some degree guided to this result by the 
perusal of some of the works of his illustrious name-sake Friar Bacon ; there is too great a 
similarity between the principles advocated by these illustrious men to be the result of 
accident ; more than the germs of the Chancellor Bacon"s Nov^im Orgamim are to be found in 
the Friar's Opus Majus, and were the works of Roger Bacon as attainable as those of Francis, 
Oxford might dispute the parentage of modern philosophy with Cambridge. 

This does not, however, in the least deh-act from the merits of Francis Bacon ; it lequired 
extraordinary strength and originality of mind to break through the trammels of education, 
to encounter inveterate prejudice, and to undertake the Herculean task of convincing the 
learned throughout Europe that all their labours hitherto were mere '• vanity and vexation 
of spirit."' The mere conception of such a revolution in an age remarkable above all others for 



xii LIFE OF LORD J5AC0N. 

pfdantry and scliolastic trifling is a kind of moral miracle; its success is with)ut a parallel 
in the annals of ])hilosopliy. IJacon had the good fortune to see this great revolution con- 
siderably advanced in his own day; the ensuing generation beheld the new philosophy adopted 
by the learned throughout Europe. 

After quitting the university. Bacon, as was the custom of the age, visited Paris in the train 
of Sir Amias Paulet. The ambassador was so pleased with him that he intrusted him with 
an important commission to the queen (Elizabeth) which demanded secrecy and promptitude. 
He acquitted himself with success, and then returned to continue his tour on the continent. 
The reilective turn of his mind led him to investigate carefully the manners and customs of 
the several nations he visited, to examine the characters of their princes and the various consti. 
tutions of their governments. In his 19th year he gave the first fruits of his observations 
to the world, in a work entitled Of the State of Europe, in v/hich he gave the most astonishing 
proofs of the singular maturity of his judgment. 

The lord-keeper, who loved Francis more than his other cliildren, had amassed during 
his absence a sum of money sufficient to enable him to pursue his studies without in- 
terruption ; but he died suddenly intestate, and Bacon receiving only a portion of the 
sum designed for him, was compelled to seek support from a profession. He chose the 
law^, less through taste than necessity; but having once made a choice, he pursued it 
■with such zeal and energy that he soon attained the highest rank among his com- 
peers. He entered at Gray's Inn, and was almost from the very outset esteemed the 
greatest ornament of that community, whilst his mildness and aftability gained him the 
affection of all who came into contact with liim. 

His professional habits did not withdraw Bacon from the pursuit of philosophy nor 
■\Teaken his deteniiination of reforming the course of scholastic study. Soon after his 
appointment as Counsel Extraordinary to the Queen, he published a sketch of his future 
great work, -with the ambitious title of The Greatest Production of Time. This essay 
has not been preserved, and if w^e may judge from his own account of it in his letter to 
Father Fulgentius, the loss is not greatly to be lamented. 

- Bacon was a poor man, and poverty was aggravated by the consciousness that if he 
could once acquire a competence he would immortalise his name and confer the most 
important benefits on mankind. Such feelings are very seductive, they expose tlie 
struggling scholar to the temptation of obtaining his noble ends by unworthy means, 
especially when he perceives liimself far outsti-ipped by his inferiors in the race for 
fortune. He becomes impatient when he finds year roll on after year, while the great 
work to which he feels himself summoned by destiny continues yet unaccomplished. He 
bends his stubborn spirit to seek wealth by unworthy compliances, and learns when too 
late that he has prostituted talent to the service of cunning, and rendered genius the 
slave of sordid interest. Lord Burleigh and his son Sir Robert Cecil acquired this domi- 
nion over the mind of Bacon : from the moment he sacrificed his independence he was 
spell-bound, realising the fable of the Talmud, that the noblest of fallen spirits becomes 
the most degraded slave of the sorcerer. 

The Cecils were not content with Bacon's sacrifice of himself, they demanded tliat of 
liis friend and benefactor. Robert Earl of Essex had earnestly sought from the Queen 
the appointment of Bacon to the office of Solicitor-General, and when his efforts failed 



LIFE OF LORD BACON. xiii 

he endeavoured to indemnify him by the gift of an estate in land, worth about two 
thousand pounds. Yet when this generous but imprudent nobleman, driven by the 
crafty intrigues of his enemies into the appearance of rebellion stood at the bar to 
plead for his life, he beheld Bacon conducting the prosecution; not indeed with all the 
virulence of Sir Edward Coke, but still with the zeal of a partisan rather than an advocate. 
Essex was hunted down by his ignoble persecutors; he died with the magnanimity of 
a hero and the piety of a Christian. One iiniversal cry of reprobation was raised 
tlu-oughout England, and the government deemed it necessary to make an apology to 
tlie nation. Bacon was employed to prepare this extraordinary state-paper; an artifice 
worthy of the Cecils, who foresaw that they would thus turn from themselves and against 
him the storm of indignation excited by tlieir judicial murder. They succeeded; the mal- 
practices of all the rest was forgotten in the indignation excited bj^ Bacon's ingratitude. The 
people of England can oidy hate one thing at a time, but there are no bounds to their wrath 
against this unfortunate object. So universal and intense M^as the hatred excited against Bacon 
that his life was in danger, and lie v/as several times on the point of being assassinated. 
Under these circumstances he published a long and laboured apology for his conduct; 
unfortunately for his fame this defence has been preserved, and is his most formidable 
accusation with posterity. The Cecils were now disposed to lay him aside : with great 
difficulty he obtained from them the situation of secretary to the court of Star-chambei-, 
worth about sixteen hundred a-year, and this was his only promotion during the reign of 
Elizabeth. 

Bacon's parliamentary career was rather more creditable than his professional. He 
had been chosen member for the county of Middlesex in 1593, and voted with the popu- 
lar party against the measures of the ministry though he continued in the service 
of the Crown. Towards the end of Elizabeth's reign his conduct became more ser- 
vile ; but some allowance must be made for his poverty, which was so great, that he was 
twice arrested for debt. Still he did not quite abandon the career of a patriot; he ex- 
erted himself to support the rights of the poor by resisting the enclosures of commons, 
and he tried to get a fixed standard of weights and measures, instead of the clumsy 
and uncertain expedients which prevailed in England to a very recent period. 

Bacons prospects were improved on the accession of James I. : he hastened to pay 
his court to the new monarch, and in 1603 received the honour of knighthood. The 
project of a union between England and Scotland early engaged the attention of 
James, and in the mean time he exerted himself to get the Scotch who accompanied him 
to London naturalised and admitted to all the civil rights of Englishmen. Sir Francis 
Bacon zealously supported these measures ; but the English, not unreasonably jealous of 
the king's undisguised partiality for the most worthless of his countrymen, and especially 
the favourite Carr, resisted the royal wishes, and the bills of Union and Naturalization 
Avere lost in the House of Commons. The services of Sir Francis Bacon were rewarded 
with the post of Solicitor-General, Avhich had long been the object of his ambition : it is 
truly mortifying to find that every step in the promotion of this great man was gained not 
by his unrivalled powers, but by his abject submission to the court, and his readiness to 
undertake any job however unpopular or degrading. 

In 1605 Bacon published his admirable work en 'The Advancement of Learning.' Its 



xiv LIFE OF LORD BACOX. 

plan was as novel as its execution was perfect. The autlior's object wa5 to examine the amount 
of knowledge possessed by the intellectual world in his day ; to show what jjortions of intellect's 
wide domain had been cultivated with success ; what had been neglected, and in what direction 
search should be made for undiscovered regions ; and, finally, to point out by what means new 
discoveries might be effected and knowledge already acquired brought to perfection. As- 
suredly a greater service could hardly be rendered to humanity, than to determine the sources 
of eiTors which had prevailed for ages, to show the means by which they might be corrected 
to delineate the empire already possessed by mind, and to hidicate the untravelled paths which 
remained to be explored. 

This work was first published in English, but the author to render it more universally useful 
employed Dr. Playfair of Cambridge to render it into Latin. Playfairwas a mere jjetlant, 
and lie strove rather to protluce elegant Latinity than to render the sense and force of his author "s 
meaning. Bacon having seen some specimens of the translation, did not encotu-age the Doctor to 
persevere : at a later period of his life he undertook the work liimself, and the Latin version, 
considerably augmented by new matter, appeared in 1623. 

There is a tendency in the human mind to believe ui the honourable purposes of genius. 
Bacon's services to philosophy procured for him an oblivion of his political oflences ; he was 
chosen by the House of Commons to present their great petition for redress of grievances, 
arising from impositions and purveyance, and he executed the task with so much address as 
to satisfy both king and parliament. From the monarch he received a small pension, and the 
Commons honoured him with an unanimous vote of thanks. His speech, on presenting the 
petition to the king at Whitehall in the jiresence of Henry Prince of Wales and Cliai-les Duke 
of York, is omitted in most editions of his works, but it deserves to be preserved for the in- 
dependence and manliness of its tone as compared with the courtly speeches usual at this time. 

" Most gracious sovereign ; the knights, citizens, and burgesses in parliament assembled, iu 
the house of your commons, in all humbleness do exhibit and present vmto your most sacred 
majesty, in their own words though by my hands, their petitions and grievances. They az-e 
here conceived arid set down in writing, according to ancient custom of pailiament : they are 
also prefaced according to the manner and taste of these latter times. Therefore for me to 
make any additional preface were neither warranted nor convenient; especially speakhig 
before a king, the exactness of whose judgment ought to scatter and chase away all unuecessar)- 
speech as the sun doth a vapour. This only I must say, Since this session of parliament we 
have seen your glory in the solemnity of the creation of this most noble prince (Henry Prince 
of Wales) ; we have heard your Avisdom in many excellent speeches which you have delivered 
amongst us. Now we hope to find and feel tlie effects of your goodness, in your gracious answer 
to these our petitions. For this we are persuaded that the attribute which was given by one of 
the wisest to two of the best emperors, Divas Trnjanus ef Dirus Nem-a, saitli Tacitus, res olim 
insociabiles misamtntt , imperium et libertatem ^ — may be truly applietl to your majesty. For 
never was there such a conserA'ator of dignity in a crown, nor ever such a protector of lawful 
freedom in a subject. 

" Only this, excellent sovereign, let not the sound of grievances, though it be sad, seem harsh 



1 The divine Trajan and the ilivine Ni rva comli.ied things previously deeui_Hl inconsistent, — en4>ire and 
liberty. 



LIFE OF LOED BACOX. xv 

to your princely ears. It is hut genii/ m cohnnbce, 'the moiii-uing of a dove,' with that patience 
and humility of heart ^\ hich appertaineth to loving and loyal subjects. And far- be it from 
us, but that in the midst of the sense of our grievances, we should remember and acknowledge 
the infinite benefits, which by your majesty, next mider God, we do enjoy, which bend us to 
wish unto your life fulness of days, and unto your line royal a succession and continuance 
even unto the world's end. 

'•'It resteth that unto these petitions here included I do add one more that goeth to them all, 
which is, that if in the words and frame of them there be anything ofl'ensive ; or that we have 
expressed ourselves othenvise than we should or would, that your majesty would cover it and 
cast the veil of your grace upon it, and accept of oiu" good intentions, and help them by yom- 
benign interj^retation. 

'•Lastly, I am most humbly to crave a particular pardon for myself that have used these 
few words ; and scarcely should have been able to have used any at all, m respect of the reve- 
rence which I bear to your person and judgment, had I not been somewhat relieved and com- 
forted by the experience which in my service and access I have had of your continual grace 
and favour." 

In 1610 Bacon published his treatise on the Jflsdom of the Ancients. It is a work of great 
original power and creative fancy. He endeavours to show that the fables of the ancient 
mythology were mysterious parables, under which were veiled the physical, moral, and poli- 
tical truths, which it required the exertion of genius like his own to discover. His theory con- 
vinced nobody, but it delighted everybody: the ocean of his mighty mind could not be 
agitated even by an inegular breeze without casting up treasure. 

About the year 1613 died Cecil, Eail of Salisbmy, Bacon's near- relation and bitter enemy. 
The English Belial was conscious of the inferiority of craft and cunning to genuine wisdom, 
and he therefore resisted Bacon's promotion in the reigns both of Elizabeth and James. His 
removal opened the doors of promotion to the philosopher, and in 1013 he was created attorney- 
general. Over his conduct in that oliice it would be well for his fame if a veil could be 
thrown, but unfortiuiately his delinquencies were too glaring, and they were directed against 
almost every privilege that is valuable in a constitutional government. He took an active part 
in the persecution of the Romish priests, against whom it would seem that the two first monai-chs 
of the house of Stuart became the more vindictive in proportion as they approximated to their 
opinions : he justified the Protestant burning of heretics ; he filed ex officio informations against 
those who gave utteraiace to free opinions whether by speaking or v.riting ; and, finally, he had 
an active share in continuing the mystery which shrouds the nature of Somerset's darkest guilt, 
and thus conceals the complicity of the king in some incommunicable crime, which kept him 
in such awe of his condemned favourite, that he dared not consent to his execution. It might 
perhaps now be possible to explain this mystery of iniquity, but the soul recoils with hoiTor 
from the disgusting task, andwe willingly take* leave of the scene of Bacon's lowest degradation. 

After the fall of Somerset, 'Mlliers, subsequently created Duke of Buckingham, became the 
sole favoin-ite of the imbecile James, and access to the court could only be obtained thi-ough 
his influence. This profligate minion, who under two reigns was absolute master of England, 
did not in the whole course of his administration execvite or even imagine one measure tending 
to the general advantage of the community; yet he exacted the most abject submission from 
the nobles, from the learned, and from all whom consciousness of their capacity induced to 



xvi LIFE OF LORD EACOX. 

become statesmen. Bacon v/as among the most subservient of the favourite's courtiers ; but 
deep indeed mustliisself-mortitication have been when he found himself compelled to act as a 
domestic steward to the liauglity young man, and to discharge the functions of a menial. 

Bacon had fixed his wislies on the otTice of chancellor; a dangerous object of ambition for a 
pliilosopliic lawyer. Such a man hopes that when exalted to that station he will be able to give 
life and force to the genuine principles of jurisprudence ; but no sooner does he make the ettbrt 
than he finds himself fettered by precedent, opposed by prejudice, and trammelled by petty regu- 
lations, weak by themselves, but taken together not less potent than the bonds with which Gulliver 
Avas secured by tlie Lilliputians. Under these circumstances the philosophic lawyer is too apt 
to let matters take their own course, and to neglect the management of his proper court either for 
affairs of state, or tlie pursuit of science. It is rarely however that the philosopher foresees 
these ])erils ; genius believes itself omnipotent, and cannot conceive how it will be rendered 
powerless, — 

When the silent spells have bound it. 

And the clankless chains surround it. 

It is grievous to add that Bacon did not hesitate to employ tortuous means to gain the object 
of his ambition. When the declining health of Lord Chancellor Egerton gave promise of a 
speedy vacancy he redoubled his court to the favourite, he pandered to the despotic desires of the 
king, he vaunted his influence with the Commons, and he secretly raised prejudices in the royal 
breast against every one whom he deemed likely to be a rival candidate, but especially against 
Sir Edward Coke. Tliese arts were common in his day ; they were scarcely censured, save by 
those who had employed them unsuccessfully, a very rigid class of moralists in all ages. But 
a great mind practising petty arts always exerts more strength than the occasion requires. Her- 
cules did not make more sad havoc with the distaff than Bacon with courtly intrigues, and too 
manj'^ have forgotten the labours of the hero and the services of the philosopher in the exclusive 
memory of their degradation. 

In 1617 Bacon was cursed with success; never was there a more striking example of tlie 
truth of Juvenal's apliorism, imitated, perhaps, unconsciously by Shakspeare, — 

We ignorant of ourselves, 
Beg often our own harms, which the wise powers 
Deny us for our good ; so find ve profit 
By losing of our prayers. 

He was created keeper of the seals, and two years afterwards became Chancellor of England, 
with the title of Baron Verulam, and subsequentlj'^ that of Viscount St. Albans. In 1(520 he pub- 
lished his Novum Organum as a second part of his great work, the re-establishment of science. 
He had spent twelve years in preparing this extraordinary monument of mind ; and feeling that 
he was, iu the words of Thucydides, " heaping up the treasure of innnortality,"" he bestowed more 
sedulous care on tliistask than on any of his other writings. He adopted a severe style, whicli 
admitted no discursive illustration and no superlluous ornament; it is a concatenated series of 
principles enunciated with a strict purity and closeness of reasoning that reject as degrading the 
assistance of fancy or imagination. The novelty of his subject almost forced him to create a 
language ; he therefore employs terms iu a new and singular sense ; a circumstance which has 
unfoitunately limited the immber of those who read the work with pleasure and profit. In 



LTFE OF LORD BACON. xyii 

this work he propounds the principles of inductive logic, showing that reasoning should be 
based on observation and experiment, and that conclusions are to be drawn frona established 
facts, and not from prevalent opinions. His double mission was accomplished : the fortress of 
error was tumbled to the dust, the new temple of true science, though not completed, was raised 
to a considerable height above the foundations. 

We have reached now the most melancholy period of Lord Bacon's history, the date of his 
degradation and his fall. But before we fix our attention on the principal figure in the sad 
picture, let us cast a glance at the occupants of the back-ground. James I., a learned fool, 
and therefore the most mischievous of all fools, was duped by his vanity to believe that he 
owed the crown of England to some mysterious and occult qualities inherent in himself: the 
ecclesiastics of the day invented a name for this chimera ; they called it "the divine right of 
kings," and with blasphemous impiety attempted to show that this monstrous doctrine was 
derived from the Holy Scriptures. They maintauied that opposition to the caprices of a 
fantastic despot was resistance of the ordinances of God. Encouraged by his sacerdotal flat- 
terers, James regarded his subjects as slaves, and his parliaments as hostile powers. He 
endeavoured to rule without their control, and aided by his minion the Duke of Buckingham, 
endeavoured to raise money by illegal devices, monopolies, and sale of offices. The duke's 
mother, a cunning, greedy, intriguing woman, ruled her son with sway as absolute as he 
exercised over the king, and the court was frequented only by those whom Solomon calls 
" descendants of the daughter of the horse-leech, whose cry is. Give, give." 

Lord Bacon, placed as it were on the common frontiers of royal authority and public liberty, 
had not strength to resist the power of corruption. Indeed he must have seen the fruitlessness 
of opposition at a time when there existed no public opinion to which he could make an appeal. 
But there are people in the world who seem to expect that patriotism should defend the pass 
against a host when it does not possess a tithe of the followers that accompanied Leonidas, and 
that Curtius should be ready to precipitate himself even with the moral certainty tliat the gulf 
Avotild remain open after the useless sacrifice. Bacon made some efforts to inspire the king 
with better counsels; they failed, and he passively surrendered himself to the course of events. 

The nation was impoverished, but the king was not enriched ; the oppressors who employed 
his name and authority kept the fruit of their rapine, and left him for his share only the public 
hatred excited by their rapacity. James was forced to call a parliament ; and he took advan- 
tage of a crisis when the whole nation was anxious to recover tlie palatinate which Maximilian 
of Bavaria had wrested from Frederick V., the king's son-in-law. 

When the commons assembled they made the king a liberal grant ; but at tlie same time 
they began a searching examination of all the grievances under which the nation had suffered 
during the last seven years, the monopolies that Buckingham had granted to his creatures, and 
the gross abuses that prevailed in the administration of justice. James resolved at all hazards 
to shield his minion Buckingham ; but aware that public indignation required a victim, he 
consented to sacrifice the chancellor. An impeachment was decreed by tlie commons, and 
several creatures of the court by joining in the prosecution gave public proof of the base 
perfidy of their master. 

Bacon's defence would have shown that he Avas only guilty of complicity, and would have 
revealed Buckingham as the principal criminal. To prevent such a catastrophe the king 
insisted that the chancellor should plead guilty, and disarm the parliament by submission : 



xvili LIFE OF LORD BACON. 

at tlie same time he pledged his kingly word, the value of which it would be hard to estimate 
too low, that he would spare him the shame of a sentence and recompense his humiliation by- 
future favour. Bacon consented, and all was lost. 

The chancellor's submission was absolute ; but there is one passage in this remarkable 
paper which deserves to be received as a palliation of his conduct, though not as a valid 
defence : " Neither will your lordship forget that there are vitia temporis ^ as well as vitiu 
kominis,'^ and that the beginning of reformation hath the contrary power of the Pool of Bethesda, 
for that had strength to cure only him that is first cast in, and this hath strength to hurt only 
him that is first cast in ; and for my part I wish it may stay there and go no further."* 

On the 1st of May, 1620, the sentence was pronounced: it was very severe; he was fined 
forty thousand pounds, committed to prison during the king's pleasure, declared incapable 
of holding any office under the crown, and excluded from parliament. He did not remain 
long in prison, and after some delay the fine was remitted ; but three years elapsed before he 
received a complete pardon, which was afterwards followed by a small pension. 

Lord Bacon returned to the studies which he had in an evil hour abandoned. The first 
fruits of his retirement was the History of Hemy "\'n., written by command of James I., who 
was anxious to have liis ancestor represented as the model of a perfect monarch. Bacon did 
not quite escape from the contagious influence of the roj'al wishes : he too often dissembles the 
faults and veils the imperfections of his hero : nevertheless it is not difficult to discover his 
real opinions of Henry's character, and to find the strongly marked features of avarice and 
suspicion, the ti-aits by which that sovereign was so eminently distinguished. The political 
reflections interspersed through the biography evince all the sagacity of a statesman, combined 
with a high tone of moral feeling, and a judicious appreciation of times and circumstuices. 
The stjde partakes of the predominant faults of the age, it presents many specimens of affecta- 
tion and the conceits of false eloquence ; but the staple of the language is nervous, animated, 
and concise, and every sentence is pregnant with thought. 

A greater work was his Moral Essays ; a treasure of the most profound knowledge of man 
and human relations, delivered in an eloquent and vigorous style. He augmented this work 
considerably towards the close of his life, and published two editions of it, the one in Latin 
and the other in English. In his hands the most trite siabjects assume the aspect of novelty ; 
he always sets them in the point of view favourable, for their examination, and points out 
their relations to the objects by which they are surrounded. No writer has so wondrously 
accommodated the universe of matter to the universe of mind, or made the aspect of external 
natvire stir up such depths of reflection in the inmost soul. Each essay is in itself a system of 
thought not less valuable for what it suggests than for what it unfolds. 

Bacon was always careless of money : the bribes with which he was charged became the 
perquisites of his retainers, and there was even more truth than bitterness in his address to his 
servants when they stood up to salute him after his disgrace, " Sit down, my masters, your 
rise has been my fall." After his deprivation he was i-educed to great distress; his estate was 
encumbered with mortgages and debts, his pension was very irregularly paid by a monarch 
who did not understand the value of money, but lavished it as fast as it came into his hands on 
folly or profligacy. Full justice is not done to the merit of Bacon's later works, wlien it is for- 

1 Faults of the lime. ^ Faiills of theman. 



LIFE OF LORD BACON. xix 

gotten that they were composed under the accumulated pressure of poverty, disease, and a 
wounded spirit. 

In the year 1625 the most disgraceful reign in the annals of England was terminated by 
the death of James I. He left behind him a licentious comt, a corrupted clergy, an im- 
poverished state, and an irritated because a dishonoured people. No wonder that such an 
inheritance proved fatal to his successor. 

With James Bacon's last hope of the restoration of his affairs expired. To that 
monarch he looked even to the last for some compensation for the ostentatious ingratitude 
of Buckingham, who hated his victim as bitterly as he had injured him. The new 
monarch was even more devoted to Buckingham than his predecessor; and in respect to 
Bacon it might be said " Another king arose who knew not Joseph."' Charles was neither 
qualified by nature or education to appreciate the merits of the philosopher; an application 
was made for relief, but it remained without an answer. 

When a man of extraordinary talent has once played an active part on the stage of 
public life, he cannot bear to feel that his fame is beginning to fade from the recollec- 
tion of his contemporaries, and that he is virtually buried before deatli. The virtue of 
resignation is vainly preached to the restlessness of genius. 

The captive thrush may brook the cage. 
The prisoii'd eagle dies for rage. 

Chagrin, the result of repeated disappointment, soon began to make fearful inroads on 
Bacon's health ; but he did not abandon his scientific researches, and though sizikino- 
under calamity he pursued a course of researches into the best means of preserving 
bodies with an avidity and perseverance beyond his strength. A severe attack of 
fever compelled him to go for change of air to the house of his friend the Earl of Arundel 
at Highgate, and on the way his disease was aggravated by a violent cold. Such a 
defluxion of rheum ensued, that he soon became conscious of his approaching end, and 
he announced the melancholy intelligence in a letter to the Earl of Arundel, at whose 
house he was sojourning, with a tranquillity of soul and freedom of spirit rarely found under 
such circumstances. In this epistle he happily compares his fate to that of an illustri- 
ous philosopher of antiquity, the elder Pliny, who met his death on mount Vesuvius 
while he was too curiously investigating the nature of volcanoes. 

Bacon died on the 9th of April, 1626, in the sixty-sixth year of his age. He was in- 
terred without pomp or ceremony in St. Michael's church, near St. Alban's, being the 
place directed for his burial by his last will. He selected it because his mother had been 
buried there, and because it was the only church remaining within the precincts of Old 
Yerulam. A plain monument of white marble was erected over his remains by Sir 
Thomas jVIeantys his lordship's secretary, afterwards clerk of the king's privy-council. 
Howell quaintly remarks, " He died so poor that he scarce left money to burv him which 
though he had a great wit, did argue no great wisdom, it being one of the essential 
properties of a wise man to provide for the main chance. I have read that it had been 
the fortunes of all poets commonly to die beggars ; but for an orator, lawyer and phi- 
losopher, as he was, to die so is rare. . . The fairest diamond may have a flaw in it, but I 



XX LIFE OF LORD BACON. 

believe lie died poor out of a contempt of tlie pelf of fortune, as also out of an excess of 
generosity."' 

When about forty years of age, Lord Bacon married a wealthy lady, the diugnter 
of a London merchant. She died about twenty j^ears before him, and left no children. 

Bacon's personal appearance was very prepossessing : he was rather above the middle 
height; his forehead was large, his temples high and bare; he had a lively penetrating 
€ye, and a countenance deeply marked or rather furrowed at an early age with tlie 
lines of thovight. In conversation he particularly excelled from his singular power of 
illustrating every subject by fanciful yet appropriate allusions. His published speeches 
give but a faint idea of his powers as an orator; they want the silvery sweetness of 
voice, the grace and dignity of action which rendered Bacon the unquestioned master of the 
bar and senate. It is not necessary to dilate upon his merits as a philosopher, since all who 
have since extended the limits of human knowledge have unanimously recognised him as the 
founder and father of modern science. 

The eulogies on Lord Bacon would fill a large volume. Cowley with justice compares him 
to Moses ; he found mankind wandering in the barren deserts of scholasticism, he offered 
himself as their guide through the wilderness, led them to the very border of " the blest pro- 
mised land, and from the mountain-top of his exalted wit" showed them the intellectual 
Canaan prepared as a precious inheritance for them and for their children. 

'I hen be liis failings cover'd by his tomb, 
And guardian laurels o'er his ashes bloom. 



ESSAYS, 




[Truth.] 



I.— O F TRUTH. 



What is tmtli? said jesting Pilate ; and 
Avould not stay for an answer. Certainly 
there be that delight in giddiness ; and count 
it a bondage to fix a belief; affecting free- 
will in thinking, as well as in acting. And 
though the sects of philosophers of that kind 
be gone, yet there remains certain discoursing 
wits, which are of the same veins, though 
there be not so much blood in them as was in 
those of the ancients. But it is not only the 
difficulty and labour which men take in 
finding out of truth ; nor again, that when 
it is found, it imposeth upon men's thoughts, 
that doth bring lies in favour; but a natural 
though corrupt love of the lie itself. One of 
the later school of the Grecians examineth 
the matter, and is at a stand to think what 
should be in it, that men should love lies ; 



where neither they make for pleasure, as with 
poets; nor for advantage, as Avith the mer- 
chant, but for the lie's sake. But I cannot 
tell : this same truth is a naked and open 
day-light, tliat doth not show the masks, and 
mummeries, and triumphs of the v/orld, half 
so stately and daintily as candle-lights. 
Truth may perhaps come to the price of a 
pearl, that showeth best by day, but it will 
not rise to the price of a diamond or car- 
buncle, that showeth best in varied lights. 
A mixture of a lie doth ever add pleasure. 
Doth any man doubt, that if there were taken 
out of men's minds vain opinions, flattering 
hopes, false valuations, imaginations as one 
■would, and the like, but it Avould leave the 
minds of a luimber of men, poor shrunken 
things, full of melancholy and indisposition, 



ESSAYS. 



and unpleasing to themselves ? One of the 
fathers, in great severity, called poesy 



daem 



because it filleth the 



imagination, and yet it is but with the sha- 
dow of a lie. But it is not the lie that 
passeth through the mind, but the lie that 
sinketh in, and settleth in it, that doth the 
hurt, such as we spake of before. But how- 
soever these things are thus in men's depraved 
judgments and affections, yet truth, which 
oidy doth judge itself, teacheth, that the in- 
quiry of truth, which is the love-making, or 
wooing of it, the knowledge of truth, which 
is the presence of it, and the belief of truth, 
which is the enjoying of it, is the sovereign 
good of human nature. The first creature of 
God, in the works of the days, was the light 
of the sense : the last was the light of reason : 
and his sabbath work ever since, is the illu- 
mination of his Spirit. First, he breathed 
light upon the face of the matter, or chaos ; 
then he breathed light into the face of man ; 
and still he breatheth and inspireth light into 
the face of his chosen. The poet^ that beauti- 
fied the sect,^ that was otherwise inferior to 
the rest, saith yet excellently well : — " It is a 
pleasure to stand upon the shore, and to see 
ships tossed upon the sea : a pleasure to 
stand in the window of a castle, and to see a 
battle, and the adventures thereof below : 
but no pleasure is comparable to the standing 
upon the vantage ground of truth (a hill 
not to be commanded, and where tlie air is 
always clear and serene), and to see the 



errors, and wanderings, and mists, and tem- 
pests, in the vale below :" so always that this 
prospect be with pity, and not with swelling 
or pride. Certainly, it is heaven upon earth, 
to have a man's mind move in charity, rest 
in providence, and turn upon the poles of 
truth. 

To pass from theological and philosophical 
truth to the truth of civil business; it will 
be acknowledged even by those that practise 
it not, that clear and round dealing is the 
honour of man's nature, and that mixture of 
falsehood is like alloy in coin of gold and 
silver, which may make the metal work the 
better, but it embaseth it. For these winding 
and crooked courses are the goings of the ser- 
pent ; which goeth basely upon the belly, and 
not upon the feet. There is no vice that doth 
so cover a man with shame as to be found 
false and perfidious ; and therefore Mon- 
taigne saith prettily, when he inquired the 
reason why the word of the lie should be 
such a disgrace, and such an odious charge, 
saith he, '* If it be well weighed, to say that 
a man lieth, is as much as to say that he 
is brave towards God and a coward towards 
men. For a lie faces God, and shrinks from 
man ;" Surely the wickedness of falsehood 
*id breach of faith caimot possibly be so 
highly expressed, as in that it shall be the 
last peal to call the judgments of God upon 
the generations of men : it being foretold, 
that, when "Christ cometh," he shall not 
" find faith upon the earth." 



II.— OF DEATH. 



Men fear death as children fear to go in 
the dark ; and as that natural fear in chil- 
dren is increased with tales, so is the other. 
Certainly, the contemplation of death, as the 
wages of sin, and passage to another world, 
is holy and religious ; but the fear of it, as 
a tribute due unto nature, is weak. Yet in 
religious meditations there is sometimes mix- 
ture of vanity and of superstition. You 



,1 The wine of devils. 

3 The Epicureans, 



* Lucretius. 



shall read in some of tlie friars' books of 
mortification, tliat a man should think with 
himself, what the pain is, if he have but 
his finger's end pressed or tortured ; and 
thereby imagine what the pains of death are, 
when the whole body is corrupted and 
dissolved; when many times death passeth 
with less pain than the torture of a limb ; for 
the most vital parts are not the quickest of 
sense. And by him that spake only as a 
philosopher, and natural man, it was well said, 
" Pompa mortis magis tcrret, quam mors 



UNITY IX RELIGION. 



ipsa."i Groans and convulsions, and a dis- 
coloured face, and friends weeping, and 
blacks and obsequies, and the like, show 
death terrible. It is worthy the observing, 
that there is no passion in the mind of man 
so Aveak, but it mates and masters the fear of 
death ; and therefore death is no such terrible 
enemy when a man hath so many attendants 
about him that can win the combat of him. 
Revenge triumphs over death ; love sliglits 
it ; honour aspireth to it : grief flieth to it ; 
fear pre-occupateth it; nay, we read, after 
Otho the emperor had slain himself, pity 
(which is the tenderest of atfections) pro- 
voked many to die out of mere compassion 
to their sovereign, and as the truest sort of 
follov/ers. Nay, Seneca adds, niceness and 
satiety: "Cogita quamdiu eadem feceris; 
mori \ elle, non tantum fortis, aut miser, sed 
etiam fastidiosus potest."'' A man would 
die, though he were neither valiant nor 
miserable, only upon a weariness to do the 
same thing so oft over and over. It is no 
less worthy to observe, how little alteration 
in good spirits the approaches of death make : 
for they appear to be the same men till the 
last instant. Augustus Caesar died hi a 
compliment; ''Livia, conjugii nostri memoi^ 



vive et vale.''^ Tiberius in dissimulation, as 
Tacitus saith of him, "Jam Tiberium vires 
et corpus, non dissimulatio, deserebant :"* 
Vespasian in a jest, sitting upon the stool, 
'' Ut puto Deusfio :'^ Galba with a sentence, 
" Feri, si ex re sit populi Romani,'"^ holding 
forth his neck; Septimius Severus in de- 
spatch, " Adeste, si quid mihi restat agen- 
dum,'"'' and the like. Certainly the Stoics 
bestowed too much cost upon death, and by 
their great preparations made it appear more 
fearful. Better, saith he, '"'qui finem vitae 
extremum inter munera ponat naturae.""^ 
It is as natural to die as to be born ; and to 
a little infant, perhaps, the one is as painful 
as the other. He that dies in an earnest 
pursuit, is like one that is wounded in hot 
blood ; who, for the time, scarce feels the 
hurt; and therefore a mind fixed and bent 
upon somewhat that is good, doth avert the 
dolours of death ; but, above all, believe it, 
the sweetest canticle is, " Nunc dimittis"* 
when a man hath obtained worthy ends and 
expectations. Death hath this also, that it 
openeth the gate to good fame, and ex- 
thiguisheth envy : " Extinctus amabitur 
idem."^*' 



III.— OF UNITY IN RELIGION. 



Religion being the chief band of human 
society, it is a happy thing when itself is well 
contained \vithin the true band of unity. 
The quarrels and divisions about religion 
were evils unknown to the heathen. The 
reason was, because the religion of the heathen 
consisted rather in rites and ceremonies, than 
in any constant belief : for you may imagine 
what kind of faith theirs was, when tlie chief 
doctors and fathers of their church were the 
poets. But the true God hath this attribute, 
tliat he is a jealous God; and therefore his 
worship and religion will endure no mixture 
nor partner. We shall therefore speak a few 

1 The parade of death (usually made round the 
Bick-hed) is more terrific than death itself. 

'^ Consider how often you repeat the same things 
(in life^ ; the desire of death may arise not only 
from fortitude or misery but from satjetv- 



words concerning the unit)' of the church; 
what are the fruits thereof; what the bounds ; 
and what the means. 
i The fruits of unity (next unto the well- 
pleasmg of God, which is all in all) are two ; 
the one towards those that are without the 
church, the other towards those that are with- 
in. For the former, it is certain, that heresies 
and schisms are of all others the greatest 

3 Live mindful of our union, and farewell. 
■* His powers and bodily strength abandoned 
i Tiberius, but not his dissimulation. 
I ^ I am becoming a deity, I suppose. 

6 Strike, if it be for the advantage of the Roman 
people. 

' Be quick, if anything remains for me to do. 
8 Who counts death amongst the boons of Nature. 
3 " Lord, now lettest thou thy servant depart in 
peace." 

10 The same person (who was envied in life) shall 
be beloved after death. 

B 2 



ESSAYS. 



scandals ; yea, more than corruption of man- 
ners ; for as in the natural body a wound or 
solution of continuity is worse than a corrupt 
liumour, so in the spiritual : so that nothing 
doth so much keep men out of the church, 
and drive men out of the church, as breach 
of unity : and therefore whensoever it cometli 
to that pass that one saith, " Ecce in Deserto,'" ' 
anothersaith, " Ecce in Penetralibus ;""=^ that is, 
when some men seek Christ in the conven- 
ticles of heretics, and others in an outward 
face of a church, that voice had need con- 
tinually to sound in men's ears, " nolite exire," 
— " go not out." The doctor of the Gentiles 
(the propriety of whose vocation drew him 
to have a special care of those without) saith, 
" If a heathen come in, and hear you speak 
with several tongues, will he not say that you 
are mad T' and, certainly, it is little better : 
when atheists and profane persons do hear of 
so many discordant and contrary opinions in 
religion, it doth avert them from the church, 
and maketh them " to sit down iri the chair 
of the scorners." It is but a light thing to be 
vouched in so serious a matter, but yet it 
expresseth well the deformity. There is a 
master of scoffing that in his catalogue of 
books of a feigned library sets down this title 
of a book, ' The Morris-Dance of Heretics :' 
for, indeed, every sect of them hath a diverse 
posture, or cringe, by themselves, which 
cannot but move derision in worldlings and 
depraved politics, who are apt to coutenui 
holy things. 

As for the fruit towards those that are with- 
in, it is peace, which containetli infinite bless- 
ings ; it establisheth faith ; it kindleth charity ; 
the outward peace of the church distilleth 
into peace of conscience, and it turneth the 
labours of writing and reading of controversies 
into treatises of mortification and devotion. 

Concerning tlie bounds of unity, the true 
placing of them importeth exceedingly. 
There appear to be two exh emes : for to cer- 
tain zealots all speech of pacification is odious. 
*' Is it peace, Jeliu ?" — " What hast thou to do 
with peace? turn thee behind me." Peace 
is not tlie matter, but following, and party. 

1 " Behold, He (the Christ or Messiah) is iu the 
Desevt." 

^ Behold, He is in the secret cliamhers of the 
house.'' 



Contrariwise, certain Laodiceans and luke- 
warm persons think they may accommodate 
points of religion by middle ways, and taking 
part of both, and witty reconcilements, as if 
they would make an arbitrament between 
God and man. Both these extremes are to 
be avoided; wliichwill be done if the league 
of Christians, penned by our Saviour himself, 
were in the two cross clauses thereof soundly 
and plainly expounded : " He that is not with 
us is against us;" and agahi, " He that is not 
agahist us is with us ;"' that is, if the points 
fundamental, and of substance in religion, 
were truly discerned and distinguished from 
points not merely of faith, but of opinion, 
order, or good intention. Tliis is a thing 
may seem to many a matter trivial, and done 
already ; but if it were done less partially, it 
would be embraced more generally. 

Of this I may give only this advice, accord- 
ing to my small model. Men ought to take 
heed of rending God's church by two kinds 
of controversies; the one is, wlien the matter 
of the point controverted is too small and 
light, not worth the heat and strife about it, 
kindled only by contradiction ; for, as it is 
noted by one of the fathers, Christ's coat 
indeed had no seam, but the church's vesture 
was of divers colours; whereupon he saith, 
" in veste varietas sit, scissura non sit,"^ they 
be two things, unity and uniformity ; the 
other is, when the matter of the point con- 
troverted is great, but it is driven to an over 
great subtilty and obscurity, so that it be- 
cometh a thing rather ingenious than substan- 
tial. A man that is of judgment and under- 
standing shall sometimes hear ignorant men 
dilVer, and know well within himself, that 
those wliich so dilVer mean one thing, and 
yet they themselves would never agree : and 
if it come so to pass in that distance of judg- 
ment, which is between man and man, shall 
we not think that God above, that knows tlie 
heart, dotli not discern that frail men, in 
some of their conhadictions, intejid tlie same 
thing and accepteth of both ? The nature of 
such controversies is excellently expressed by 
St. Paul, in the warning and precept that he 
giveth concerning the same, ''devita profanas 

3 There may be variety in the vesture, but let 

there be uo di% isioii. 



rXITY IN RELIGION. 



vocum novitates, et oppositiones falsi nominis 
scieiitiae."*^ Men create oppositions which 
are not, and putthein into new terms so fixed 
as whereas the meaning ought to govern the 
term ; the term in efl'ect governeth the mean- 
ing. There be also two false peaces, or 
unities : the one, wlien the peace is grounded 
but upon an implicit ignorance ; for all 
colours will agree in the dark : the other, 
when it is pieced up upon a direct admission 
of contraries in fundamental points: for truth 
and falsehood, in such things, are like the 
iron and clay in the toes of Nebuchadnezzar's 
image; they may cleave, but they will not 
incorporate. 

Concerning the means of procuring unity, 
men must beware that, in the procuring or 
muniting of religious unity, they do not dis- 
solve and deface the laws of charity and of 
human society. There be two swords amongst 
Christians, the spiritual and temporal; and 
both have their due office and place in the 
maintenance of religion: but we may not 
take up the third sword, which is jMahomet's 
sword, or like unto it : that is, so propagate 
religion by wars, or by sanguinary persecutions 
to force consciences ; except it be in cases of 
overt scandal, blasphemy, or intermixture of 
practice against the state ; much less to nou- 
rish seditions; to authorise conspiracies and 
rebellions; to put the sword into the people's 
hands, and the like, tending to the subver- 
sion of all government, which is the ordinance 
of God ; for tliis is but to dash the first table 
against the second; and so to consider men 
as Christians, as we forget that they are men. 
Lucretius the poet, when he beheld the act of 
Agamemnon, that could endure the sacri- 
ficing of his own daughter, exclaimed : 

" Tantum religio potuit suadere inalorum."^ 

"What would he have said, if he had 
known of the massacre in France, or the pow- 
der treason of England ? He would have 
been seven times more epicure and atheist 
than he was ; for as the temporal sword is to 
be drawn with great circumspection in cases 



1 Avoid profane and vain babblings and oppo- 
sitions of science fiilsely so called. (1 Tim. vi. 19.) _ 

* " To such a horrid deed 

Religion's name could erring mortals lead." 



of religion, so it is a thing monstrous to put 
into the hands of the common people; let 
that be left unto the anabaptists, and other 
furies. It was great blasphemy, when the 
devil said, " I will ascend and be like the 
Highest;" but it is greater blasphemy to 
personate God, and bring him in saying, " I 
will descend, and be like the prince of dark- 
ness :" and what is it better, to make the 
cause of religion to descend to the cruel and 
execrable actions of murdering princes, but- 
chery of people, and subversion of states and 
governments ? Surely this is to bring down 
the Holy Ghost, instead of the likeness of a 
dove, in the shape of a vulture or raven ; and 
to set out of the bark of a Christian church 
a flag of a bark of pirates and assassins ; 
therefore it is most necessary that the church 
by doctrine and decree, princes by their sword, 
and all learnings, both Christian and moral, 
as by their Mercury rod do damn, and send 
to hell for ever those facts and opinions tend- 
ing to the support of the same as liath been 
already in good part done. Surely in coun- 
cils concerning religion, that council of the 
apostle would be prefixed, " Ira hominis non 
implet justitiam Dei :"^ and it was a notable 
observation of a wise father, and no less in- 
genuously confessed, that those which held 
and persuaded pressure of consciences, were 
commonly interested therein themselves for 
their own ends."* 

^ The wrath of man fulfilleth not tl\e righteous- 
ness of God. 

■* The reasoning in the latter part of this Essay is 
rather inconsistent : Lord Bacon has imposed upon 
himself by the common sophism that it is part of 
toleration to tolerate intolerance. Were this con- 
ceded, there is scarcely any persecution that may 
not be justified, and in fact it has been the excuse 
pleaded by all persecutors from the days of the 
Syrian kings to those of the Aiistrian emperors. 
Tliey have all declared tliat they proscribed 
opinions not so much for their inherent evil nature 
as for their exclusive and destructive tendency, thus 
making the persecution appear a precautionary act 
of self-defence. This very apology which Bacon 
makes here for the penal laws enacted against the 
Roman Catholics by Elizabeth and James I., was 
urged as an excuse for the two great atrocities which 
he adduces as examples of the persecuting spirit of 
the Romish Church. The associates of Guy Fawkes 
aveiTed that they were actuated chiefly by the fear 
of persecution, and the King of France 'was per- 
suaded that the destruction of the Huguenots was 
necessary to the safety of his throne. The error 



ESSAYS. 



IV.— OF REVENGE. 



Revenge is a kind of wild justice, which the 
more man's nature runs to, tlie more ought 
law to weed it out : for as for the first wrong, 
it doth but ofl'end the law, but the revenge 
of that wrong putteth the law out of office. 
Certairdy, in taking revenge, a man is but 
even with his enemy ; but in passing it over, 
he is superior; for it is a prince's part to par- 
don : and Solomon, I am sure, saith, " It is 
the glory of a man to pass by an offence." 
That which is past is gone and irrevocable, 
anil wise men have enough to do with things 
present and to come; therefore they do but 
trifle with themselves that labour in past 
matters. There is no man doth a wrong for 
the wrong's sake, but thereby to purchase 
himself profit, or pleasure, or honour, or the 



arises from supposing that persons who hold 
opinions which we deem intolerant, hold also the 
inferences which we think may be legitimately 
deduced from these opinions. A little consideration 
ought to convince us that the connexion between 
opinion and action is not quite so logical as such a 
mode of reasoning would infer. Articles of faith 
are received by the great bulk of mankind with an 
otiose assent, a passive acknowledgment of their 
trutli, without any impulse to giving them practical 
operation. Penal legislation should consequently 
be directed against the action and not against the 
opinicn presumed to be its motive. The Mussul- 
mans of Hindustan firmly believe that Paradise is 
the certain portion of those who fall fighting for 
Islamism against Christians ; but they do not the 
Icf^s faithfully serve the company, even in wars 
against Mohammedan princes. Tlie true theory of 
persecution is contained in the concluding clause of 
the essay : cupidity has ever veiled itself under the 
mask of religion :- -had the Albigenses been destitute 
of commercial wealth they would never have been 
invaded by Simon de Montfort, — ^had there been no 
forfeited estates in Ireland, there would have been no 
penal laws. 



like ; therefore why should I be angrj' with 
a man for loving liimself better than me ? 
And if any man should do wrong, merely 
out of ill-nature, why, yet it is but like the 
thorn or brier, whicfi prick and scratch, be- 
cause they can do no other. The most tole- 
rable sort of revenge is for those wrongs which 
there is no law to remedy ; but then, let a 
man take heed the revenge be such as there 
is no law to punish, else a man's enemy is 
still beforehand, and it is two for one. Some, 
when they take revenge, are desirous the party 
should know whence it cometh : this is the 
more generous ; for the delight seemeth to be 
not so much in doing the hurt as in making 
the party repent : but base and crafty cow- 
ards are like the arrow that flieth in the dark. 
Cosnius, Duke of Florence, had a desperate 
saying against perfidious or neglecting friends, 
as if those wrongs were unpardonable. " You 
shall read," saith he, " that we are commanded 
to forgive our enemies, but you never read 
that we are commanded to forgive our friends." 
But yet the spirit of Job was in a better tune : 
" Shall we,"' saith he, •' take good at God's 
hands, and not be content to take evil also f" 
and so of friends in a proportion. This is 
certain, that a man that studieth revenge 
keeps his own wounds green, which otherwise 
would heal and do well. Public revenges 
are for the most part fortunate ; as that for 
the death of Caesar : for the death of Perti- 
nax; for the death of Henry the Third of 
France ; and many more. Rut in private 
revenges it is not so ; nay, rather vindictive 
persons live the life of witches : who, as they 
are mischievous, so end they unfortunate. 



ADVERSITY. 




[Seneca. From a Diawiag by Rubens, after an Antique Bust.] 

v.— OF ADVERSITY. 



It was a liigh speech of Seneca (after the 
manner of the Stoics), that, " the good things 
which belong to prosperity are to be wished, 
but the good things that belong to adversity 
are to be admired." (" Bona rerum secun- 
darum optabilia, adversarum mirabilia.")^ 
Certainly, if miracles be the command over 
nature, they appear most in adversity. It is 
yet a higher speech of his than the other 
(much too high for a heathen), "It is true 
greatness to have in one the frailty of a man, 
and the security of a God," (" Vere magnum 
habere fragilitatem hominis, secvu'itatem 
Dei").^ This would have done better in 
poesy, where transcendencies are more al- 
lowed ; and the poets, indeed, have been 
busy with it; for it is in eft'ect the thing 
which is figured in that strange fiction of the 
ancient poets, which' seemeth not to be with- 
out mystery ; nay, and to have some ap- 
proach to the state of a Christian, " that Her- 
cules, when he went to unbind Prometheus 
(by whom human nature is represented) 
sailed the length of the great ocean in an 
earthen pot or pitcher, lively describing 
Christian resolution, that saileth in the frail 
bark of the flesh through the waves of the 
world. "2 But to speak in a mean, the virtue 
of prosperity is temperance, the virtue of 



' These passages are translated in the text. 

2 A similar application of this fable occurs in our 



adversity is fortitude, which in morals is the 
more heroical virtue. Prosperity is the bless- 
ing of the Old. Testament, adversity is the 
blessing of the New, which carrieth the 
greater benediction, and the clearer revela- 
tion of God's favour. Yet even in the Old 
Testament, if you listen to David's harp, you 
shall hear as many hearse-like airs as carols ; 
and the pencil of the Holy Ghost hath la- 
boured more in describing the afflictions of 
Job than the felicities of Solomon. Prosperity 
is not without many fears and distastes ; and 
adversity is not without comforts and hopes. 
We see in needle-works and embroideries, it 
is more pleasing to have a lively work upon 
a sad and solemn ground, than to have a 
dark and melancholy work upon a lightsome 
ground : judge, therefore, of the pleasure of 
the heart by the pleasure of the eye. Cer- 
tainly virtue is like precious odours, most 
fragrant when they are incensed, or crushed : 
for prosperity doth best discover vice, but 
adversity doth best discover virtue. 

author's treatise on the Wisdom of the Ancients, 
under the head 'Prometheus, or the StateofMan:' — 
It is added, with great elegance, to console and 
strengthen the minds of men, that this mighty hero 
sailed in a cup or urceus, in order that they may not 
too much fear and allege the narrowness of their 
nature and its frailty : as if it were not capable of 
such fortitude and constancy ; of which very 
thing Seneca argued well, when he said, " It is a 
great thing to have at the same time the frailty of a 
man and the security of a God." 



ESSAYS. 




[Tacitus. From an Antique Gem.] 



YL— OF SIMULATIOxN AND DISSIMULATION. 



Dissimulation is but a faint kind of policy, 
or wisdom ; for it asketli a strong wit and a 
strong heart to know when ta tell truth, and 
to do it : therefore it is the weaker sort of 
politicians that are the greatest dissemblers. 

Tacitus saith, '•' Livia sorted well with the 
arts of her husband, and dissimulation of her 
son ; attributing arts or policy to Augustus, 
and dissimulation to Tiberius :"' and again, 
when Mucianus encourageth Vespasian to 
take arms against Vitellius, he saith, "We 
rise not against the piercing judgment of 
Augustus, nor the extreme caution or close- 
ness of Tiberius ;"' these properties of arts or 
policy, and dissimulation or closeness, are 
indeed habits and faculties several, and to be 
distinguished ; for if a man have that pene- 
tration of judgment as he can discern what 
things are to be laid open, and what to be 
secreted, and what to be showed at half- 
lights, and to whom and when, (which 
indeed are arts of state, and arts of life, 
as Tacitus well calleth them,) to him a 
habit of dissimulation is a hinderance and a 
poorness. But if a man cannot attain to that 
judgment, then it is left to liim generally to 
be close, and a dissembler : for where a man 
caimot choose or vary in particulars, there it 
is good to take the safest and wariest way in 
general, like the going softly, by one that 
cannot well see. Certainly, the ablest men 



that ever were, have had all an openness and 
frankness of dealing, and a name of certainty 
and veracity : but then they were like horses 
well managed, for they could tell passing 
well when to stop or tin-n ; and at such times 
when they thought the case indeetl required 
dissimulation, if then they used it, it came to 
pass that the former opinion spread abroad, 
of their good faith and clearness of dealiiK 
made them almost invisible. 

There be three degrees of this hiding and 
veiling of a man's self; the first, closeness, 
reservation, and secrecy, when a man leaveth 
himself without observation, or without hold 
to be taken, what he is ; the second dissimu- 
lation in the negative, when a man lets fall 
signs and arguments, that he is not that he 
is; and the third simulation in the affirm- 
ative, when a man industriously and expressly 
feigns and pretends to be that he is not. 

For the first of these, secrecy, it is indeed 
the virtue of a confessor; and assuredly the 
secret man heareth many confessions ; for who 
will open himself to a blab or babbler i But 
if a man be thought secret, it inviteth dis- 
covery, as the more close air sucketh in the 
more open ; and, as in confession, the reveal- 
ing is not for worldly use, but for the ease of 
a man's heart, so secret men come to the 
knowledge of many things in that kind ; 
while men rather discharge their minds than 



OF PARENTS AXD CHILDREN. 



impart their minds. In few words, mysteries 
are due to secrecy. Besides (to say truth), 
nakedness is uncomely, as well in mind as 
body: and it addeth no small reverence to 
mens manners and actions, if they be not 
altogether open. As for talkers, and futile 
persons, they are commonly vain and credu- 
lous withal: for he that talketh what he 
knoweth, will also talk what he knoweth 
x\o'i; therefore set it down, that a habit of 
secrecy is both politic and moral: and in 
this part it is good that a man's face give his 
tongue leave to speak ; for the discovery of a 
man's self, by the tracts of his countenance, 
is a great weakness and betraying, by how 
much it is many times more marked and 
believed than a man's words. 

For the second, which is dissimulation, it 
followeth many times upon secrecy by a ne- 
cessity ; so that he that will be secret must 
be a dissembler in some degree ; for men are 
too cunning to suffer a man to keep an indif- 
ferent carriage between both, and to be secret, 
without swaying the balance on either side. 
They will so beset a man with questions, and 
draw him on, and pick it out of him, that 
without an absurd silence, he must show an 
inclination one way; or if he do not, they 
will gather as much by his silence as by his 
speech. As for equivocations, or oraculous 
speeches, they cannot hold out long : so that 
no man can be secret, except he give himself 
a little scope of dissimulation, which is as it 
were, but the skirts, or train of secrecy. 

But for the third degree, which is simula- 
tion and false profession, that I hold more 
culpable, and less politic, except it be in great 
and rare matters : and, therefore, a general 
custom of simulation (which is this last 



degree), is a vice rising either of a natural 
falseness, or fear fulness, or of a mind that 
hath some main faults ; which because a man 
must needs disguise, it maketh him practise 
simulation in other things, lest his hand 
should be out of use. 

Tiie advantages of simulation and dissimu- 
lation are three : first, to lay asleep opposi- 
tion, and to sui-prise ; for where a man's 
intentions are published, it is an alarum to 
call up all that are against them : the second 
is, to reserve to a man's self a fair retreat ; 
for if a man engage himself by a manifest 
declaration, he must go through, or take a 
fall : the third is, the better to discover the 
mind of another ; for to him that opens him- 
self men will hardly show themselves averse ; 
but will fain let him go on, and turn their 
freedom of speech to freedom of thought; and 
therefore it is a good shrewd proverb of the 
Spaniard, " Tell a lie and find a troth ;" as 
if there were no way of discovery but by sim- 
ulation. There be also three disadvantages 
to set it even ; the first, that simulation and 
dissimulation commonly carry with them a 
show of fearfulness, which, in any business 
doth spoil the feathers of round flying up to 
the mark ; the second, that it puzzleth and 
j perplexeth the conceits of many, that, per- 
I haps, would otherwise co-operate with him, 
j and makes a man walk almost alone to his 
own ends ; the third, and greatest, is, that it 
depriveth a man of one of the most principal 
instruments for action, which is tn.ist and 
belief. The best composition and tempe- 
rature is, to have openness in fame and 
opinion ; secrecy in habit ; dissimulation in 
seasonable use ; and a power to feign if there 
be no remedy. 



VII.— OF PARENTS AND CHILDREN. 



The joys of parents are secret, and so are their 
griefs and fears ; they cannot utter the one, 
nor they will not utter the other. Children 
sweeten labours, but they make misfortunes 
more bitter : they increase the cares of life, 
but they mitigate the remembrance of death. 
The perpetuity by generation is common to 
beasts : but memory, merit, and noble works, 



are proper to men: and surely a man shall 
see the noblest works and foundations have 
proceeded from childless men, Avhich have 
sought to express the images of their minds, 
where those of their bodies have failed ; so 
the care of posterity is most in them that have 
no posterity. They that are the first raisers 
of their houses are most indulgent towards 



10 



ESSAYS. 



their children, beholding them as the continu- 
ance, not only of their kind, but of their 
work ; and so both children and creatures. 

The difference in affection of parents to- 
wards their several children is many times 
unequal, and sometimes unworthy, especially 
in the mother ; as )Solomon saith, " A wise 
son rejoiceth the tather, but an ungracious 
son shames the mother." A man shall see, 
where there is a house full of children, one 
or two of the eldest respected, and the 
youngest made wantons; but in the midst 
some that are as it were forgotten, who, many 
times, nevertheless, prove the best. The illi- 
berality of parents, in allowance towards their 
children, is a harmful error, makes them 
base; acquaints them with shifts ; makes 
them sort with mean company ; and makes 
them surfeit more when they come to plenty : 
and therefore the proof is best when men keep 
their authority towards their children, but not 
their purse. Men have a foolish manner 
(both parents, and schoolmasters, and ser- 
vants,) in creating and breeding an emulation 



between brothers during childhood, which 
many times sorteth to discord when they are 
men, and disturbeth families. The Italians 
make little difference between children and 
nephews, or near kinsfolks ; but so tliey be of 
the lump, they care not, though they pass not 
through their own body ; and, to say truth, 
in nature it is much a like matter ; insomuch 
that we see a nephew sometimes resembleth an 
uncle or a kinsman, more than his own 
parents, as the blood happens. Let parents 
choose betimes the vocations and courses they 
mean their children should take, for then they 
are most flexible; and let them not too much 
apply themselves to the disposition of their 
children, as thinking they will take best to 
that which they have most mind to. It is 
true, that if the affection, or aptness of the 
children be extraordinary, then it is good not 
to cross it; but generally the precept is good, 
" optimum elige, suave et facile illud faciet 
consuetudo."^ — Younger brothers are com- 
monly fortunate, but seldom or never where 
the elder are disinherited. 



VIII.— OF MARRIAGE AND SINGLE LIFE. 



He that hath wife and children hath given 
hostages to fortune ; for they are impedi- 
ments to great enterprises, either of virtue or 
mischief. Certainly the best works, and of 
greatest merit for the public, have proceeded 
from the unmarried or childless men ; which 
both in affection and means, have married 
and endowed the public. Yet it were great 
reason that those that have children should 
have greatest care of future times, unto which 
they know they must transmit their dearest 
pledges. Some there are, who, though they 
lead a single life, yet their thoughts do end 
with themselves, and account future times 
impertinences; nay, there are some other that 
account wife and children but as bills of 
charges ; nay more, there are some foolish 
rich covetous men, that take a pride in 
having no children, because they may be 



1 Choose that course of life which is best, and 
habit will render it the most delightful. 



thought so much the richer; for, perhaps 
they have heard some talk, '• Such an one 
is a great rich man," and another except to 
it, " Yea, but he hath a great charge of chil- 
dren;"' as if it were an abatement to his 
riches : but the most ordinary cause of a 
single life is liberty, especially in certain 
self-pleasing and humorous minds, which 
are so sensible of every restraint, as they will 
go near to think their girdles and garters to 
be bonds and shackles. Unmarried men are 
best friends, best masters, best servants ; but 
not always best subjects ; for they are light 
to run away; and almost all fugitives are 
of that condition. A single life doth well 
with churchmen, for charity will hardly 
water the ground where it must first fill a 
pool. It is indifferent for judges and magis- 
trates ; for if they be facile and corrupt, you 
shall have a servant five times worse than a 
wife. For soldiers, I find the generals com- 
monly, in their hortatives, put men in mind 



OF ENVY. 



11 



of their wives and children ; and I think 
the despising of marriage among the Turks 
maketh the vulgar soldier more base. Cer- 
tainly wife and children are a kind of dis- 
cipline of humanit}'^; and single men, though 
they may be many times more charitable, 
because their means are less exhaust, yet, on 
the other side, they are more cruel and hard- 
hearted (good to make severe inquisitors), 
because their tenderness is not so oft called 
upon. Grave natures, led by custom, and 
therefore constant, are commonly loving hus- 
bands, as was said of Ulysses, " vetulam 
suam prsetulit immortalitati."^ Chaste wo- 
men are often proud and froward, as pre- 
suming upon the merit of their chastity. It 
is one of the best bonds, both of chastity and 
obedience, in the wife, if she think her hus- 



band wise; which she will never do if she 
find him jealous. Wives are young men's 
mistresses, companions for middle age, and 
old men's nurses ; so as a man may have a 
quarrel to marry when he will : but yet he 
was reputed one of the wise men that made 
answer to the question when a man should 
marry : " A young man not yet, an elder 
man not at all," It is often seen that bad 
husbands have very good wives ; whether it 
be that it raiseth the price of their husbands' 
kindness when it comes, or that the wives 
take a pride in their patience ; but this never 
fails, if the bad husbands were of their own 
choosing, against their friends' consent, for 
then they will be sure to make good their 
own folly. 



IX.— OF ENVY. 



There be none of the affections which have 
been noted to fascinate or bewitch, but love 
and envy : they both have vehement wishes ; 
they frame themselves readily into imagina- 
tions and suggestions ; and they come easily 
into the eye, especially upon the presence of 
the objects which are the points that conduce 
to fascination, if any such thing there be. We 
see, likewise, the scripture calleth envy an 
evil eye; and the astrologers call the evil 
influences of the stars evil aspects ; so that 
still there seemeth to be acknowledged, in 
the act of envy, an ejaculation, or irradiation 
of the eye : nay, some have been so curious 
as to note, that the times, when the stroke or 
percussion of an envious eye doth most hurt, 
are, when the party envied is beheld in glory 
or triumph ; for that sets an edge upon envy : 
and besides, at such times, the spirits of the 
person envied do come forth most into the 
outward parts, and so meet the blow. 

But leaving these curiosities (though not 
unworthy to be thought on in fit place), we 
will handle what persons are apt to envy 
others; what persons are most subject to be 
envied themselves ; and what is the difference 
between public and private envy. 

A man that hath no virtue in himself, ever 

1 He preferred his old woman to immortality. 



envieth virtue in others ; for men's minds 
will either feed upon their own good, or upon 
others* evil; and who wanteth the one will 
prey upon the other ; and whoso is out of 
hope to attain to another's virtue, will seek 
to come at even hand, by depressing another's 
fortune. 

A man that is busy and inquisitive is com- 
monly envious ; for to know much of other 
men's matters cannot be, because all that 
ado may concern his own estate ; therefore 
it must needs be that he taketh a kind of 
play-pleasure in looking upon the fortunes 
of others : neither can he that mindeth but 
his own business find much matter for envy ; 
for envy is a gadding passion, and walketh 
the streets, and doth not keep home : " Non 
est CLiriosus, quin idem sit malevolus."^ 

Men of noble birth are noted to be envious 
towards new men when they rise ; for the 
distance is altered; audit is like a deceit of 
the eye, that when others come on they think 
themselves go back. 

Deformed persons and eunuchs, and old 
men and bastards, are envious ; for he that 
cannot possibly mend his own case, will do 
what he can to impair another's ; except these 
defects light upon a very brave and heroical 

2 There is no busy-body that is not malevolent. 



12 



ESSAYS. 



nature, which thiiiketh to make his natural 
wants part of his lionour ; in that it should 
he said, " That an eunuch, or a lame man, 
did such great matters:" aft'ectingthe honour 
of a miracle : as it was in Narses the eunuch, 
and Agesilaus and Tamerlane, that were 
lame men. 

The same is the case of men who rise after 
calamities and misfortunes; for they areas 
men fallen out with the times, and think 
other men's harms a redemption of their own 
suflerings. 

They that desire to excel in too many 
matters, out of levity and vain glory, are 
ever envious, for they caimot want work : it 
being impossible, but many, in some one of 
those things, should surpass them ; which 
was the character of Adrian the emperor, that 
mortally envied poets and painters, and ar- 
tificers in works, wherein he had a vein to 
excel. 

Lastly, near kinsfolks and fellows in office, 
and those that have been bred together, are 
more apt to envy their equals when they are 
raised ; for it doth upbraid unto them their 
own fortunes, and pointeth at them, and 
Cometh oftener into their remembrance, and 
incurreth likewise more into the note of 
others ; and envy ever redoubleth from speech 
and fame, Cain's envy was the more vile 
and malignant towards his brother Abel, 
because when his sacrifice was better accepted, 
there was nobody to look on. Thus much for 
those that are apt to envy. 

Concerning those that are more or less 
subject to envy. First, persons of eminent 
virtue, when they are advanced, are less en- 
vied; for their fortune seemeth but due unto 
them ; and no man envieth the payment of a 
debt, but rewards and liberality rather. 
Again, envy is ever joined with the com- 
paring of a man's self; and where tliere is 
no comparison, no envy ; and therefore kings 
are not envied but by kings. Nevertheless, 
it is to be noted, that unworthy persons are 
most envied at their first coming in, and 
afterwards overcome it better ; whereas, con- 
trariwise, persons of worth and merit are 
most envied when their fortune continueth 
long ; for by that time, though their virtue 
be the same, yet it hath not the same lustre, 
for fresh men grow up that darken it. 



Persons of noble blood are less envied in 
their rising; for it seemeth but right done 
to their birth : besides, there seemeth not 
much added to their fortune ; and envy is as 
the sunbeams, that beat hotter upon a bank 
or steep rising ground, than upon a flat ; and, 
for the same reason, those that are advanced 
by degrees are less envied than those that are 
advanced suddenly, and " per saltum."* 

Those that have joined with their honour 
great travels, cares, or perils, are less subject 
to envy : for men think that they earn their 
honours hardly, and pity them sometimes; 
and pity ever healeth envy : wherefore you 
shall observe, that the more deep and sober 
sort of politic persons, in their greatness, are 
ever bemoaning themselves what a life they 
lead, chanting a "quanta patimur;"*2 not 
that they feel it so, but only to abate the 
edge of envy : but this is to be understood 
of business that is laid upon men. and not 
such as they call unto themselves ; for no- 
thing increaseth envy more than an uime- 
cessary and ambitious engrossing of business ; 
and nothing doth extinguish envy more than 
for a great person to preserve all other in- 
ferior officers in their full rights and pre- 
eminences of their places ; for, by that means, 
there be so many screens between him and 
envy. 

Above all, those are most svibject to envy, 
whlcli carry the greatness of their fortunes in 
an insolent and proud manner : being never 
well but while they are showing how great 
they are, either by outwaril pomp, or by 
triumphing over all opposition or competi- 
tion : M'hcreas wise men will rather do sacri- 
fice to envy, in suftering themselves, some- 
times of purpose, to be crossed and overborne 
in things that do not much concern them. 
Notwithstanding so mucli is true, that the 
carriage of greatness in a plain and open 
manner (so it be without arrogancy and vain 
glory) doth draw less envy than if it be in a 
more crafty and cunning fashion ; for in that 
course a man doth but disavow fortune, and 
seemeth to be conscious of his own want in 
worth, and doth but teach others to envy 
him. 



' l)y a bound. * IIow grievously we suffer. 



OF LOVE. 



13 



Lastly, to conclude this part, as we said 
in the beginning that the act of envy had 
somewhat in it of witchcraft, so there is no 
other cure of envy but the cure of witchcraft ; 
and that is, to remove the lot (as they call 
it), and to lay it upon another; for which 
purpose, the wiser sort of great persons bring 
in ever upon the stage somebody upon whom 
to derive the envy that would come upon 
themselves; sometimes upon ministers and 
servants, sometimes upon colleagues and as- 
sociates, and the like; and, for that turn, 
there are never wanting some persons of vio- 
lent and undertaking natures, who, so they 
may have power and business, will take it 
at any cost. 

Now, to speak of public envy : there is yet 
some good in public envy, whereas in private 
there is none ; for public envy is as an ostra- 
cism, that eclipseth men when they grow too 
great: and therefore it is a bridle also to 
great ones to keep them within bounds. 

This envy, behig in the Latin word " in- 
vidia," goeth in the modern languages by the 
name of discontentment; of which we shall 
speak in handling sedition. It is a disease 
in a state like to infection : for as infection 
spreadeth upon that which is sound, and 
tainteth it; so, when envy is gotten once into 
a state, it traduceth even the best actions 
thereof, and turneth them into an ill odour ; 
and therefore there is little won by inter- 
mingling of plausible actions; for that doth 



argue but a weakness and fear of envy ; which 
hurteth so much the more, as it is likewise 
usual in infections, which, if you fear them, 
you call them upon you. 

This public envy seemeth to beat chiefly 
upon principal officers or ministers, rather 
than upon kings and estates themselves. But 
this is a sure rule, that if the envy upon the 
minister be great, when the cause of it in him 
is small ; or if the envy be general in a man- 
ner upon all the ministers of an estate, then 
the envy (though hidden) is truly upon the 
state itself. And so much of public envy or 
discontentment, and the dilference thereof 
from private envy, which was handled in the 
lirst place. 

We will add this in general, touching the 
affection of envy, that of all other affection* 
it is the most importune and continual ; for 
of other aff'ections there is occasion given but 
now and then ; and therefore it was well said, 
" Invidia festos dies non agit :"^ for it is ever 
working upon some or other. And it is also 
noted, that love and envy do make a man 
pine, which other affections do not, because 
they are not so continual. It is also the 
vilest affection, and the most depraved ; for 
which cause it is the proper attribute of the 
devil, who is called " The envious man, that 
soweth tares amongst the wheat by night;" 
as it always cometh to pass, that envy work- 
eth subtil el y, and in the dark, and to the pre- 
judice of good things, such as is the wheat. 



X.— OF LOVE. 



The stage is more beholding to love tlian 
the life of man ; for as to the stage, love is 
ever matter of comedies, and now and then of 
tragedies; but in life it doth much mischief; 
sometimes like a sii'en, sometimes like a fury. 
You may observe, that amongst all the great 
and worthy persons (whereof the memory 
remaineth, either ancient or recent), there is 
not one that hath been transported to the 
mad degree of love, which shows, that great 
spirits and great business do keep out this 
weak passion. You must except, neverthe- 
less, Marcus Antonius, the half partner of the 



empire of Rome, and Appius Claudius, the 
decemvir and lawgiver; whereof the former 
was indeed a voluptuous man, and inordi- 
nate ; but the latter was an austere and wise 
man : and therefore it seems (though rarely) 
that love can find entrance, not only into an 
open heart, but also into a heart well forti- 
fied, if watch be not well kept. It is a poor 
saying of Epicurus, "Satis magnum alter 
alteri theatrum sumus ;"^ as if man, made 

1 Envy keeps no holidays. 

2 We are a sufficiently ample spectacle or object 
of contemplation to each other. 



14 



ESSAYS. 



for the contemplation of heaven and all noble 
objects, should do nothing but kneel before a 
little idol, and make himself a subject, though 
not of the mouth (as beasts are), yet of the 
eye, which was given him for higher pur- 
poses. It is a strange thing to note the 
excess of this passion, and how if braves the 
nature and value of things by this, that the 
speaking in a perpetual hyperbole is comely 
in nothing but in love : neither is it merely 
in the phrase ; for whereas it hath been well 
said, " That the arch flatterer, with whom all 
the petty flatterers have intelligence, is a man's 
self ;"' certainly the lover is more; for there 
was never proud man thought so absurdly 
well of himself as the lover doth of the person 
loved; and therefore it was well said, " That 
it is impossible to love and to be wise." 
Neither doth this weakness appear to others 
only, and not to the party loved, but to the 
loved most of all, except the love be recipro- 
cal ; for it is a true rule, that love is ever 
rewarded, either with the reciprocal, or with 
an inward and secret contempt ; by how 
much the more men ought to beware of this 
passion, which loseth not only other things, 
but itself. As for the other losses, the poets 
relation doth well figure them : " That he 



that preferred Helena, quitted the gifts of 
Juno and Pallas; for whosoever esteemeth 
too much of amorous aflection, quitteth both 
riches and wisdom. This passion hatli his 
floods in the very times of weakness, which 
are, great prosperity and great adversity, 
though this latter hath been less obser\'ed; 
both which times kindle love, and make it 
more fervent, and therefore show it to be the 
child of folly. They do best, who, if they 
cannot but admit love, yet make it keep 
quarter, and sever it wholly from their serious 
affairs and actions of life : for if it check once 
with business, it troubleth men's fortunes, 
and maketh men that they can nowise be 
true to their own ends. I know not how, but 
martial men are given to love : I think it is, 
but as they are given to wine ; for perils com- 
monly ask to be paid in pleasures. Tliere 
is in man's nature a secret inclination and 
motion towards love of others, which, if it be 
not spent upon some one or a few, doth 
naturally spread itself towards many, and 
maketh men become humane and charitable, 
as it is seen sometimes in friars. Nuptial 
love maketh mankind ; friendly love per- 
fecteth it ; but wanton love coiTupteth and 
embaseth it. 



XI.— OF GREAT PLACE. 



Men in great place are thrice servants ; ser- 
vants of the sovereign or state, servants of 
fame, and servants of business ; so as they 
have no freedom, neither in their persons, nor 
in their actions, nor in their times. It is a 
strange desire to seek power and to lose 
liberty ; or to seek power over others, and to 
lose power over a man's self. The rising unto 
place is laborious, and by pains men come to 
greater pains ; and it is sometimes base, and 
by indignities men come to dignities. The 
standing is slippery, and the regress is either a 
downfal, or at least an eclipse, which is a me- 
lancholy thing : " Cum non sis qui fueris, 
non esse cur velis vivere."^ Nay, retire men 



1 Since you are no lonfjer what you were, there is 
no reason why you should desire to live as a non- 
entity. 



caimot when they would, neither will they 
when it were reason ; but are impatient of pri- 
vateness even in age and sickness, which 
require the shadow ; like old townsmen, that 
will be still sitting at their street door, though 
thereby they ofl'er age to scorn. Certainly 
great persons had need to borrow other men's 
opinions to tliink themselves happy; for if 
they judge by their own feeling, they cannot 
find it: but if they think with themselves 
what other men think of tliem, and that other 
men would fain be iis they are, then they are 
happy as it were by report, when, perhaps, 
they find the contraiy within ; for they are 
the first that find their own griefs, though they 
be the last that find their own faults. Cer- 
tainly men in great fortunes are strangers to 
themselves, and while they are in the puzzle 
of business they have do time to tend their 



OF GREAT PLACE. 



15 



health either of body or mind : " lUi mors 
gravis incubat, qui notus nimis omnibus, 
ignotus moritur sibi,"^ In place there is li- 
cense to do good and evil ; whereof the latter 
is a curse : for in evil the best condition is 
not to will ; the second not to can. But 
power to do good is the true and lawful end 
of aspiring ; for good thoughts, though God 
accept them, yet towards men are little better 
than good dreams, except they be put in act ; 
and that camiot be without power and place, 
as the vantage and commanding ground. 
Merit and good works is the end of man "s mo- 
tion ; and conscience of the same is the ac- 
complishment of man's rest : for if a man can 
be partaker of God's theatre, he shall likewise 
be partaker of God's rest : '• Et conversus 
Deus. ut aspiceret opera, quae fecerunt maims 
suae, vidit quod omnia esseut bona nimis \"^ 
and then the sabbath. In the discharge of 
thy place set before thee the best examples ; 
for imitation is a globe of precepts ; and after 
a time set before thee thine o^vn example ; 
and examine thyself strictly whether thou 
didst not best at first. Neglect not also the 
examples of those that have carried themselves 
ill in tlie same place ; not to set off thj^self by 
taxing tlieir memory, but to direct thyself 
what to avoid. Reform, therefore, without 
bravery or scandal of former times and per- 
sons ; but yet set it down to thyself, as well 
to create good precedents as to follow them. 
Reduce things to the first institution, and ob- 
serve wherein and how they have degenerated ; 
but yet ask counsel of both times ; of the an- 
cient time what is best ; and of the latter time 
what is fittest. Seek to make thy course re- 
gular, that,|men may know beforehand what 
they may expect ; but be not too positive and 
j^eremptory; and express thyself well when 
thou digressest from thy rule. Preserve the 
right of thy place, but stir not questions of 
jurisdiction; and rather assume thy right in 
silence, and '• de facto," than voice it with 
claims and challenges. Preserve likewise the 
rights of inferior places ; and think it more 
honour to direct in chief than to be busy in 

1 Death is a severe infliction on him who dies well 
known to others and unknown to himself. 

* And when God turned to behold all tlie works 
which his hand had made, he saw that they were 
very good. 



all. Embrace and invite helps and advices 
touching the execution of thy place : and do 
not drive away such as bring thee information 
as meddlers, but accept of them in good part. 
The vices of authority are chiefly four; 
delays, corruption, roughness, and facility. 
For delays give easy access ; keep times ap- 
pointed; go through with that which is in 
hand, and inteiiace not business but of neces- 
sity. For corruption, do not only bind thine 
own hands or thy servant's hands irom taking, 
but bind the hands of suitors also from offer- 
ing ; for integrity used doth the one ; but in- 
tegrity professed, and with a manifest detesta- 
tion of bribery, doth the other ; and avoid not 
only the fault, but the suspicion. Whosoever 
is found variable, and changeth manifestly 
without manifest cause, giveth suspicion of 
corruption : therefore, always when thou 
changest thine opinion or course, profess it 
plainly, and declare it, together with the rea- 
sons that move thee to change, and do not 
think to steal it. A servant or a favourite, 
if he be inward, and no other apparent cause 
of esteem, is commonly thought but a by- 
way to close corruption. For roughness, it 
is a needless cause of discontent : severity 
breedeth fear, but roughness breedeth hate. 
Even reproofs from authority ought to be 
grave, and not taunting. As for facility, it 
is worse than bribery ; for bribes come but 
now and then ; but if importunity or idle re- 
spects lead a man, he shall never be without; 
as Solomon saith, *' To respect persons is not 
good, for such a man will transgress for a 
piece of bread." It is most true that was an- 
ciently spoken. " A place showeth the man; 
and it showeth some to the better and some to 
the worse :" " omnium consensu capax 
imperii, nisi imperasset,"'^ saith Tacitus of 
Galba ; but of Vespasian he saith, " solus 
imperantium, Vespasianus mutatus in 
melius :" * though the one was meant of suf- 
ficiency, the other of maimers and affection. 
It is an assured sign of a worthy and generous 
spirit, whom honour amends ; for honour is, 
or should be, the place of virtue ; and as in 



•* He would have been universally deemed fit for 
empire if he had never reigned. 

■* Vespasian was the only emperor who was changed 
for the better by his accession. 



16 



ESSAYS. 



nature things move violently to their place, 
and calmly in their place, so virtue in ambi- 
tion is violent, in authority settled and calm. 
All rising to great place is by a winding 
stair ; and if there be factions, it is good to 
side a man's self whilst he is in the rising, 
and to balance himself when he is placed. 
Use the memory of tliy predecessor fairly and 
tenderly; for iftiiou dost not, it is a debt will 



I sure be paid when thou art gone. If thou 

; have colleagues, respect them ; and rather 

I call them when they look not for it, than ex- 

I elude them when they have reason to look to 

I be called. Be not too sensible or too remem- 

j bering of thy place in conversation and pri- 

I vate answers to suitors ; but let it rather be 

j said, " When he sifcs in place he is another 
man." 




[Demosthenes. From a Drawing by Rubens, after an Antique Bust.] 



XII.— OF BOLDNESS. 



It is a trivial gramtnar-school text, but yet 
worthy a wise man's consideration. Question 
was asked of Demosthenes what was the chief 
part of an orator 1 he answered, Action : what 
next? — Action : what next again ? — Action. 
He said it that knew it best and had by nature 
himself no advantage in that he commended. 
A strange thing, that that part of an orator 
which is but superficial, and rather the vir- 
tue of a player, should be placed so higli 
above those other noble parts of invention, 
elocution, and tlie rest ; nay almost alone, as 
if it were all in all. But the reason is plain. 
There is in human nature generally more of 
the fool than of the wise ; and therefore those 
faculties by which the foolish part of men's 
minds is taken are most potent. Wonder- 
ful like is the case of boldness in civil busi- 
ness ; what first? — boldness: what second 



and third? — boldness: and yet boldness is 
a child of ignorance and baseness, far infe- 
rior to other parts : but, nevertheless, it doth 
fascinate, and bind hand and foot those that 
are either shallow in judgment or weak in 
courage, which are tlie greatest part : yea, 
and prevaileth with wise men at weak times ; 
therefore we see it hath done wonders in po- 
pular states, but with senates and princes less; 
and more, ever upon the tirst entrance of bold 
persons into action than soon after ; for bold- 
ness is an ill keeper of promise. Surely as 
there are mountebanks for the natural body, 
so are there mountebanks for the jwlitic body ; 
men that undertake great cures, and perhaps 
have been lucky in two or three experiments, 
but want the grounds of science, and therefore 
cannot hold out : nav, vou shall see a bold 



fellow many times do Mahomet' 



:le. 



OF GOODNESS AND GOODNESS OF NATURE. 



17 



Mahomet made the people believe that he 
would call a hill to him, and from the top of 
it offer up his prayers for the observers of his 
law. The people assembled : Mahomet called 
the hill to come to him again and again ; and 
when the hill stood still, he was never a whit 
abashed, but said, " If the liill will not come 
to Mahomet, Mahomet will go to the hill.'"^ 
So these men. Avheu they have promised great 
matters and failed most shamefully, yet (if 
they have the perfection of boldness) they will 
out slight it over, and make a turn, and no 
more ado. Certairdy to men of great judg- 
ment, bold persons are a sport to behold ; nay, 
and to the vulgar also boldness hath some- 
what of the ridiculous ; for if absurdity be 
tlie subject of laughter, doubt you not but 
great boldness is seldom without some absur- 



dity : especially it is a sport to see when ^ 
bold fellow is out of countenance, for that 
puts his face into a most shrunken and wood- 
en posture as needs it must ; for in basliful- 
ness the spirits do a little go and come ; but 
with bold men, upon like occasion, they stand 
at a stay ; like a stale at chess, where it is no 
mate, but yet the game cannot stir : but this 
last were titter for a satire than for a serious 
observation. This is well to be weighed, that 
boldness is ever blind ; for it seeth not dan- 
gers and inconveniences : therefore it is ill in 
counsel, good in execution ; so that the right 
use of bold persons is, that they never com- 
mand in chief, but be seconds and under the 
direction of others ; for in counsel it is good 
to see dangers, and in execution not to see 
them except they be very great. 



XIII.— OF GOODNESS AND GOODNESS OF NATURE. 



I TAKE goodness in this sense, the affecting 
of the weal of men, which is that the Grecians 
call philanthropia ; and the word humanity 
(as it is used) is a little too light to express 
it. Goodness I call the habit, and goodness 
of nature the inclination. This of all virtues 
and dignities of the mind, is the greatest, 
being the character of the Deity : and with- 
out it man is a busy, mischievous, wretched 
thing, no better than a kind of vermin. 
Goodness answers to the theological virtue 
charity, and admits no excess but error. 
The desire of power in excess caused the 
angels to fall ; the desire of knowledge in 
excess caused man to fall; but in charity 
there is no excess, neither can angel or man 
come in danger by it. The inclination to 
goodness is imprinted deeply in the nature 
of man ; insomuch, that if it issue not 
towards men, it will take imto other living 
creatures ; as it is seen in the Turks, a cruel 
pe«)ple, who nevertheless are kind to beasts, 
and give alms to dogs and birds ; insomuch 
as Busbechius reporteth, a Christian boy in 
Constantinople had like to have been stoned 
for gagging in a waggishness a long-billed 

1 This story is apocryphal. 



fowl. ^ Errors, indeed, in this virtue, of good- 
ness of charity, may be committed. The 
Italians have an ungraciovis proverb, " Tanto 
buon die val niente;"' '• So good, that he is 
good for nothing :" and one of the doctors of 
Italy, Nicholas Machiavel, had the con- 
fidence to put in writing, almost in plain 
terms, " That the Christian faith had given 
up good men in prey to those that are tyran- 
nical and unjust ;" which he spake, because, 
indeed, there was never law or sect or opinion 
did so much magnify goodness as the 
Christian religion doth: therefore, to avoid 
the scandal and the danger both, it is good to 
take knowledge of the errors of a habit so 
excellent. Seek the good of other men, but 
be not in bondage to their faces or fancies ; 
for that is but facility or softness, which 
taketh an honest mind prisoner. Neither 
give thou iEsop's cock a gem, who would 
be better pleased and happier if he had had 
a barley-corn. The example of God teach- 

2 This fowl was protected for a very different 
reason ; cranes are the scavengers of the East : if 
they did not remove the accumulated filth from thti 
streets, plague and pestilence would be perpetual. 
The tall crane called the adjutant, is, on this account, 
placed under the protection of the police in Cal- 
cutta, 



J8 



ESSAYS. 



eth llie lesson truly; " He seiideth his rain, 
and maketli his sun to shine u])on the just 
and the unjust ;" but he doth not rain 
wealth, nor shine honoiir and virtues upon 
men equally : common benefits are to be 
communicate with all, but peculiar benefits 
with choice. And beware how in making 
the portraiture thou breakest the pattern ; for 
divinity maketh the love of ourselves the 
pattern : the love of our neighbours but the 
portraiture : " Sell all thou hast and give it 
to the poor, and follow me:" but sell not all 
thou hast except thou come and follow me ; 
that is, except thou have a vocation wherein 
thou mayest do as much good with little 
means as with great; for otherwise, in feeding 
the streams, thou driest the fountain. Neither 
is there only a habit of goodness directed by 
right reason ; but there is in some men, even 
in nature, a disposition towards it ; as, on 
the other side, there is a natural malignity : 
for there be that in their nature do not affect 
the good of others. The lighter sort of ma- 
lignity turneth but to a crossness, or froward- 
ness, or aptness to oppose, or difficileness, or 
the like ; but the deeper sort to envy, and 
mere mischief. Such men in other men's 
calamities, are, as it were, in season, and 
are ever on the loading part : not so good as 
the dogs that licked Lazarus' sores, but like 



flies that are still buzzing upon anything 
that is raw; misanthropi, that make it their 
practice to bring meri to the bough, and yet 
have never a tree for the purpose in their 
gardens, as Timon had : such dispcsitiohs 
are the very errors of human nature, and yet 
they are the fittest timber to make great 
politics of; like to knee timber, that is good 
for ships that are ordained to be tossed, but 
not for building houses that shall stand firm. 
The parts and signs of goodness are many. 
If a man be gracious and courteous to 
strangers, it shows he is a citizen of the world, 
and that his heart is no island cut oft" from 
other lands, but a continent that joins to 
them : if he be compassionate towards the 
afflictions of others, it shows that his heart 
is like the noble tree that is wounded itself 
when it gives the balm : if he easily pardons 
and remits offences, it shows that his mind is 
planted above injuries, so that he cannot be 
shot: if he be thankful for small benefits, it 
shows that he weighs mens minds, and not 
their trash : but, above all, if he have St. 
Paul's perfection, that he would wish to be 
an anathema from Christ for the salvation of 
his brethren, it shows much of a divine 
nature, and a kind of conformity with Christ 
himself. 



XIV.— OF NOBILITY, 



We will speak ofnobilitj' first as a portion 
of an estate, then as a condition of particular 
persons. A monarchy, where there is no 
nobility at all, is ever a pure and absolute 
tyraimy, as that of the Turks ; for nobility 
attempers sovereignty, and draws tiie eyes of 
the people somewhat aside from the line 
royal : but for democracies they need it not ; 
and they are commonly more quiet and 
less subject to sedition than where there are 
stirps of nobles; for men's eyes are upon the 
business, and not upon the persons; or if 
upon the persons, it is for the business sake, 
as fittest, and not for flags and pedigree. We 
see the Switzers last well, notwithstanding 
their diversity of religion and of cantons ; for 
utility is their bond, and not respects. The 



united provinces of the Low Countries in 
their government excel; for where there is an 
equality the consultations are more indif- 
ferent, and the payments and tributes more 
cheerful. A great and potent nobility addeth 
majesty to a monarch, butdiminisheth power, 
and putteth life and spirit into the people, 
but presseth their fortune. It is well when 
nobles are not too great for sovereignty nor 
for justice ; and yet maintained in that height, 
as the insolency of inferiors may be Im ken 
upon them before it come on too fast upon the 
majesty of kings, A numerous noliility 
causeth poverty and inconvenience in a state, 
for it is a surcharge of expense; and besides, 
it being of necessity that many oftlie nobility 
fall in time to be weak in fortune, it maketh 



OF SEDITIONS AND TROUBLES. 



19 



a kind of disproportion between honour and 
means. 

As for nobility in particular persons, it is 
a reverend thing to see an ancient castle or 
building not in decay, or to see a fair timber 
tree sound and perfect; how much more to 
behold an ancient noble family, which hath 
stood agaiiist the waves and weathers of time ! 
for new nobility is but the act of power, but 
ancient nobility is the act of time. Those 
that are first raised to nobility are commonly 
more virtuous, but less innocent, than their 
descendants; for there is rarely any rising 
but by a commixture of good and evil arts ; 
but it is reason the memory of their virtues 



remain to their posterity, and their faults die 
with themselves. Nobility of birth commonly 
abateth industiy ; and he that is not industri- 
ous, envieth him that is ; besides, noble per- 
sons cannot go much higher; and he that 
standeth at a stay when others rise, can hardly 
avoid motions of envy. On the other side, 
nobility extinguisheth the passive envy from 
others towards them, because they ai'e in 
possession of honour. Certainly, kings that 
have able men of their nobility shall find ease 
in employing them, and a better slide into 
their business : for people naturally bend to 
tliem as born in some sort to command. 




XV.— OF SEDITIONS AND TROUBLES. 



Shepherds of people had need know tlie 
calendars of tempests in state, which are com- 
monly greatest when things grow to equality ; 
as natural tempests are greatest about the 
equinoctia; and as there are certain hollow 
blasts of wind and secret swellings of seas 
before a tempest, so are there in states : — 



" lUe etiam caecos instare tumultus 

Ssepe moaet, fraudesque et operta tumescerebella.'*! 

Libels and licentious discourses against the 
state, Avhen they are frequent and open; 

1 He often warns that lurking treason's near 
Ere tumults fierce and open war appear. 
C 2 



20 



ESSAYS. 



and in like sort false news often running 
up and down, to the disadvantage of the 
state, and hastily embraced, are amongst the 
signs of troubles. Virgil, giving the pedigree 
of Fame, saith she was sister to the giants : 

" lUam Terra parens, iva irritata Deorum, 
Extremam (ut perhibent)^ Coeo Euceladoque 
sororem 
Progenuit."! 

As if fames were the relics of seditions past ; 
but they are no less indeed the preludes of 
.seditions to come. Howsoever he noteth it 
right, that seditious tumults and seditious 
fames differ no more but as brother and sister, 
masculine and feminine; especially if it 
ccme to that, that the best actions of a state, 
and the most plausible, and which ought to 
give greatest contentment, are taken in ill 
sense, and traduced : for that shows the envy 
great, as Tacitus saith, " conflata, magna 
invidia, seu bene, seu male, gesta premunt."^ 
Neither doth it follow, that because these fames 
are a sign of troubles, that the suppressing of 
them with too much severity should be a 
remedy of troubles; for the despising of 
them many times checks them best, and the 
going about to stop them doth but make a 
wonder long lived. Also that kind of obedi- 
ence, which Tacitus speaketh of, is to be held 
suspected : " Erant in officio, sed tamen qui 
mallent mandata imperantium interpretari, 
quamexequi;"^ disputing, excusing, cavilling 
upon mandates and directions, is a kind of 
shaking off the yoke, and assay of disobedience ; 
especially if in those disputings they which 
are for the direction speak fearfully and 
tenderly, and those that are against it auda- 
ciously. 

Also, as Machiavel noteth well, when 
princes, that ought to be common parents, 
make themselves as a party, and lean to a side ; 
it is, as a boat that is overthrown by uneven 
weight on the one side ; as was well seen in 



' Through hatred of the gods, the parent Earth 
I'roduc'd this last and worst Tilanian hirth. 

'-i His good not less than his evil deeds contribnte 
to the destruction of the man who has iucurred pub- 
lic hatred. 

3 They attended their duties, but yet were more 
disposed to cavil at the commands of their generals 
than to execute thom. 



the time of Henry the Third of France ; for 
first himself entered league for the extirjjation 
of the Protestants, and presently after the same 
league was turned upon himself: for when 
the authority of princes is made but an ac- 
cessary to a cause, and that there be other 
bands that tie faster than the band of sove- 
reignty, kings begin to be put almost out of 
possession. 

Also, when discords, and quarrels, and fac- 
tions, are carried openly and audaciously, it 
is a sign the reverence of government is lost ; 
for the motions of the greatest persons in a 
government ought to be as the motions of the 
planets under " primum mobile,"* (according 
to the old opinion.) which is, that every of 
them is carried swiftly by the highest motion, 
and softly in their own motion ; and, there- 
fore, when great ones in tlieir own particular 
motion move violently, and as Tacitus ex- 
presseth it well, " Liberius quam ut imperan- 
tium meminissent," * it is a sign the orbs arc 
out of frame : for reverence is that wherewith 
princes are girt from God, who threateneth 
the dissolving thereof; " solvam cingula 
regum." ^ 

So when any of the four pillars of govern- 
ment are mainly shaken or weakened (which 
are religion, justice, counsel, and treasure), 
men had need so pray for fair weather. But 
let us pass from this part of predictions (con- 
cerning which, nevertheless, more light may 
be taken from that which followeth\ and let 
us speak first of the materials of seditions, then 
of the motives of them, and thirdly of the re- 
medies. Ill 

Concerning the materials of seditions, it is 
a thing well to be considered ; for the surest 
way to prevent seditions (if the times do bear 
it) is to take away the matter of them ; for if 
there be fuel prepared, it is hard to tell whence 
the spark shall come that shall set it on fire. 
The matter of seditions is of two kinds, much 
poverty and much discontentment. It is 
certain, so many overthrown estates, so mjxny 
votes for troubles. Lucan noteth well the 
state of Rome before the civil war, — 



The primary moving power. 

So freely as to forget their rulers. 

I will loose the girdles of kings. 



OF SEDITIONS AND TROUBLES. 



21 



" Hinc usiua vorax, rapidumque in tempore 

foenus, 
Hinc coucussa fides, et multis utile bellum."* 

This same " multis utile bellum," " is an as- 
sured and infallible sign of a state disposed 
to seditions and troubles ; and if this poverty 
and broken estate in the better sort be joined 
with a want and necessity in the mean people, 
the danger is imminent and great: for the 
rebellions of the belly are the worst. As for 
discontentments, they are in the politic body 
like to humours in the natural, which are apt 
to gather a preternatural heat and to inflame ; 
and let no prince measure the danger of them 
by this, whether they be just or unjust : for 
that were to imagine people to be too reason- 
able, who do often spurn at their own good ; 
nor yet by this, whether the griefs whereupon 
they rise be in fact great or small ; for they 
are the most dangerous discontentments where 
the fear is greater than the feeling : " Dolendi 
modus, timendi non item :"" ^ besides, in great 
oppressions, the same things that provoke the 
patience, do withal mate the courage; but in 
fears it is not so : neither let any prince or 
state be secure concerning discontentments 
because they have been often, or have been 
long, and yet no peril hath ensued : for as it 
is true that every vapour or fume doth not 
turn into a storm, so it is nevertheless true, 
that storms, though they blow over divers 
times, yet may fall at last ; and, as the Spanish 
proverb noteth well, " The cord breaketh at 
the last by the weakest pull." 

The causes and motives of seditions are, in- 
novation in religion, taxes, alteration of laws 
and customs, breaking of privileges, general 
oppression, advancement of unworthy persons, 
strangers, dearths, disbanded soldiers, factions 
grown desperate ; and wliatsoever in ofl'ending 
people joineth and knitteth them in a common 
cause. 

For the remedies, there may be some ge- 
neral preservatives, whereof we will speak : 
as for the just cure, it must answer to the par- 



J Hence griping avarice, extortion, fraud, 
Unblushing perjury, had spread abroad, 
Crushiug the wretched people in their course, 
And leaving civil war their last resource. 

2 War useful to the many. 

3 There are bounds to grief, but not to fear. 



ticular disease ; and so be left to counsel 
rather than rule. 

The first remedy, or prevention, is to re- 
move, by all means possible, that material 
cause of sedition whereof we spake, which is, 
want and poverty in the estate; to which 
purpose serveth the opening and well-balanc- 
ing of trade ; the cherishing of manufactures ; 
the banishing of idleness; the repressing of 
waste and excess, by sumptuary laws: the 
improvement and husbanding of the soil ; 
the regulating of prices of things vendible; 
the moderating of taxes and ti-ibutes and the 
like. Generally, it is to be foreseen that tlie 
population of a kingdom (especially if it be 
not mown down by wars) do not exceed the 
stock of the kingdom which should maintain 
them : neither is the population to be reck- 
oned only by number ; for a smaller number 
that spend more and earn less, do wear out an 
estate sooner than a greater number that live 
lower and gather more : therefore the multi- 
plying of nobility, and other degrees of qua- 
lity, in an over proportion to the common 
people, doth speedily bring a state to neces- 
sity; and so doth likewise an overgrown 
clergy, for they bring nothing to the stock ; 
and, in like manner, when more are bred 
scholars than preferments can take otY. 

It is likewise to be remembered, that, for- 
asmuch as the increase of any estate must be 
upon the foreigner (for whatsoever is somewhere 
gotten is somewhere lost), there be but three 
things which one nation selleth unto another ; 
the commodity, as nature yieldeth it; the 
manufacture ; and the vecture, or carriage ; so 
that, if these three wheels go, wealth will flow as 
in a spring tide. And it cometh many times 
to pass, that, '• materiam superabit opus,"* 
that the work and carriage is more worth than 
the material, and enricheth a state more : as 
is notably seen in the Low Countrymen, who 
have the best mines above ground in the 
Avorld. 

Above all things, good policy is to be used, 
that the treasure and monies in a state be not 
gathered into few hands ; for, otherwise, a 
state may have a great stock, and yet starve : 
and money is like muck, not good except it 
be spread. This is done chiefly by suppress- 

■• The workmanship will surpass the materials. 



22 



ESSAYS. 



ing, or, at the least, keeping a strait hand upon 
the devouring trades of usury, engrossing, 
great pasturages, and the like. 

For removing discontentments, or, at least, 
the danger of them, there is in every state (as 
we know) two portions of subjects, the nobles 
and the commonalty. When one of these is 
discontent, the danger is not great; for com- 
mon people are of slow motion, if they be not 
excited by the greater sort ; and the greater 
sort are of small strength, except the multi- 
tude be apt and ready to move of themselves : 
then is the danger, when the greater sort do 
but wait for the troubling of the waters 
amongst the meaner, that then they may de- 
clare themselves. The poets feign that the 
rest of the gods would have bound Jupiter, 
which he hearing of, by the counsel of Pallas, 
sent for Briareus, with his hundred hands, 
to come in to his aid : an emblem, no doubt, 
to show how safe it is for monarchs to make 
sure of the good-will of common people. 

To give moderate liberty for griefs and dis- 
contentments to evaporate (so it be without 
too great insolency or bravery) is a safe way ; 
for he that turneth the humours back, and 
maketh the wound bleed inwards, endanger- 
eth malign ulcers and pernicious imposthu- 
mations. 

The part of Epimetheus might well be- 
come Prometheus, in the case of discontent- 
ments, for there is not a better provision 
against them. Epimetheus, wlien griefs and 
evils flew abroad, at last shut tlie lid, and 
kept hope in the bottom of the vessel. Cer- 
tainly, the politic and artificial nourishing 
and entertaining of hopes, and carrying men 
from hopes to hopes, is one of the best anti- 
dotes against the poison of discontentments : 
and it is a certain sign of a wise government 
and proceeding, when it can hold men's hearts 
by hopes, when it cannot by satisfaction ; and 
when it can handle things in such manner as 
no evil shall appear so peremptory but that it 
hath some outlet of hope ; which is the less 
hard to do, because both particular persons 
and factions are apt enough to flatter them- 
selves, or at least to brave that they believe 
not. 

Also the foresight and prevention, that 
there be no likely or fit head whereunto discon- 
tented persons may resort, and under whom 



they may join, is a known, but an excellent 
point of caution, I understand a fit head to 
be one that hatli greatness and reputation, 
that hath confidence with the discontented 
party, and upon whom they turn their eyes, 
and tl\at is thought discontented in his own 
particular : which kind of persons are either 
to be won and reconciled to the state, and 
that in a fast and true manner; or to be 
fronted with some other of the same party 
that may oppose them, and so divide the re- 
putation. Generally the dividing and break- 
ing of all factions and combinations that are 
adverse to the state, and setting them at dis- 
tance, or, at least, distrust amongst themselves 
is not one of the worst remedies ; for it is a 
desperate case, if those that hold with the pro- 
ceeding of the state be full of discord and Mic- 
tion, and those that are against it be entire 
and united. 

I have noted, tlxat some witty and sharp 
speeches, which have fallen from princes, 
have given fire to seditions. Caesar did him- 
self infinite hurt in that speech — '• Sylla 
nescivit literas, non potult dictare;"^ for it 
did utterly cut off that hope which men had 
entertained, that he would at one time or other 
give over his dictatorship. Galba undid 
himself by that speech, '• legl a se militem, 
non emi ;"^ for it put the soldiers out of hope 
of the donative. Probus, likewise, by that 
speech, " si vixero, non opus erit ampllus Ro- 
mano imperio militibus ;""^ a speech of great 
despair for the soldiers, and many the like. 
Surely princes had need in tender matters 
and ticklish times to beware wliat they say. 
especially in these short speeches, which fly 
abroad like darts, and are thought to be shot 
out of their secret intentions ; for as for large 
discourses, they are flat things, and not so 
much noted. 

Lastly, let princes, against all events, not 
be without some great person, one or rather 
more, of military valour, near unto tliem, for 
the repressing of seditions in their beginnings; 
for without that, there useth to be more tre- 

1 Tliat Sylla from iirnorance of letters could not 
dictate. (The pun is the same ia English ami Latin.) 

•^ That he levied soldiers, iuid did not purchase 
them. 

3 If I live, the Roman empire will be able to 
dispense with soldiers. 



OF ATHEISM. 



23 



pidation in court upon the first breaking out 
of troubles than were fit ; and the state run- 
neth the danger of that which Tacitus saith, 
" Atque is habitus animorum fuit, ut pessi- 
mum facinus auderent pauci, plures veil en t, 
omnes paterentur ;"^ but let such military- 



persons be assured, and well reputed of, 
rather than factious and popular; holding 
also good correspondence with the other great 
men in the state, or else the remedy is worse 
than the disease. 




[Cicero. From an Antique Bust.] 



XVI.— OF ATHEISM. 



I HAD rather believe all the fables in the 
legend, and the Talmud, and the Alcoran, 
than that this universal frame is without a 
mind; and, therefore, God never wrought 
mii'acle to convince atheism, because his or- 
dinary works convince it. It is true, that a 
little philosophy inclineth man's mind to 
atheism, but depth in philosophy bringeth 
men's minds about to religion; for while the 
mind of man looketh upon second causes 
scattered, it may sometimes rest in them, and 
go no farther; but when it beholdeth the 
chain of them confederate, and linked to- 
gether, it must needs fly to Providence and 
Deity : nay, even that school which is most 
accused of atheism doth most demonstrate 
religion : that is the school of Leucippus, and 
Democritus, and Epicvirus : for it is a thou- 
sand times more credible that four mutable 
elements, and one immutable fifth essence. 



^ Such was the state of public opinion, that a 
few dared to commit a most atrocious crime, more 
wished it success, and all endured it passively. 



duljr and eternally placed, need no God, 
than that an army of infinite small portions, 
or seeds miplaced, should have produced this 
order and beauty without a divine marshal. 
The scripture saith, " The fool hath said in 
his heart, there is no God;"' it is not said, 
" The fool hath thought in his heart ;"' so as 
he rather saith it by rote to himself, as that 
he would have, than that he can thoroughly 
believe it, or be persuaded of it ; for none 
deny there is a God, but those for whom it 
maketh that there were no God. It appeareth 
in nothing more, that atheism is rather in the 
lip than the heart of man, than by this, that 
atheists will ever be talkhig of that their 
opinion, as if tliey fainted in it within them- 
selves, and would be glad to be strengthened 
by the consent of others; nay more, you 
shall have atheists strive to get discijiles, as 
it fareth with other sects ; and, which is most 
of all, you shall have of them that will suffer 
for atheism, and not recant; whereas, if they 
did truly think that there were no such thing 
as God, why should they ti-ouble themselves? 



24 



ESSAYS. 



EpicTirus is charged, that he did but dissem- 
ble for Ills credit's sake, when he affirmed 
there were blessed natures, but such as en- 
joyed themselves without having respect to 
the government of the world; wherein they 
say he did temporise, though in secret lie 
thought there was no God : but certainly lie 
is traduced, for his words are noble and 
divine : " Non deos vulgi negare profanum ; 
sedvulgiopiniones diis applicare profanum."'' 
Plato could have said no more ; and, although 
he had the confidence to deny the adminis- 
tration, he had not the power to deny the 
nature. The Indians of the west have names 
for their particular gods, though they have 
no name for God : as if the heathens should 
have had the names Jupiter, Apollo, Mars, 
&c., but not the word Deus, which shows 
that even those barbarous people have the 
notion, though they have not the latitude and 
extent of it ; so that against atheists the very 
savages take part with the very subtlest phi- 
losophers. The contemplative atheist is rare ; 
a Diagoras, a Bion, a Lucian perhaps, and 
some others ; and yet they seem to be more 
than they are ; for that all that impugn a 
received religion, or superstition, are, by the 
adverse part, branded with the name of 
atheists : but the great atheists indeed are 
hypocrites, which are ever handling holy 
things but without feeling ; so as they must 
needs be cauterised in the end. The causes 
of atheism are, divisions in religion, if they 
be many ; for any one main division addeth 
zeal to both sides, but many divisions intro- 
duce atheism : another is, scandal of priests, 
when it is come to that which St. Bernard 
saith, " Non est jam dicere, ut populus, sic 
sacerdos; quia nee sic populus, ut sacerdos:"=^ 
a third is, custom of profane scoffing in holy 



1 It is not profane to deny the deities of the 
vulgar, but it is profane to apply the opinions of the 
vulgar to the divinities. 

2 It is not now the proverb, " like priest like 
people," for the people are not yet so bad as the 
priest. 



matters, which doth by little and little deface 
the reverence of religion; and lastly, learned 
times, specially with peace and pros{x;rity ; 
for troubles and adversities do more bow 
men's minds to religion. They that deny a 
God destroy a man's nobility ; for certainly 
man is of kin to the beast by his body; and, 
if he be not of kin to God by his spirit, he is 
a base and ignoble creature. It destroys 
likewise magnanimity, and the raising of 
human nature ; for take an example of a d(»g, 
and mark what a generosity and courage he 
will put on when he finds himself maintained 
by a man, who to him is instead of a God, or 
" melior natura ;" which courage is mani- 
festly such as that creature, without that con- 
fidence of a better nature than his own, could 
never attain. So man, when he resteth and 
assureth himself upon divine protection and 
favour, gathereth a force and faith, which 
human nature in itself could not obtain ; 
therefore, as atheism is in all respects hateful, 
so in this, that it depriveth human nature of 
the means to exalt itself above human frailty. 
As it is in particular persons, so it is in 
nations : never was there such a state for 
magnanimity as Rome ; of this state hear 
what Cicero saith, " Quam volumus, licet, 
Patres conscripti, nos amemus, tamen nee 
numero Hispanos, nee robore Gallos, nee cal- 
liditate Poenos, nee artibus (xraecos, nee de- 
nique hoc ipso hujus gentis et terrae domestico 
nativoque sensu Italos ipsos et Ijatinos: sed 
pietate, ac religione, atqne hoc ae una sapi- 
entia, quod Deorum immortalium numine 
onniia regi, gubernarique perspeximus onmes, 
gentes nationesque superavimus.''^ 

3 Conscript Fathers, we may admire ourselves as 
much as we please, but it was not by our number that 
we conquered the Spaniards, nor by our strength the 
Gauls, nor by our craft the Carthajjinians, nor by 
our arts the Greeks, nor finally by our natural good 
sense the Italians and Latins ; but we have subdued 
tribes and nations by our piety, our religion, and by 
this, the only wisdom that we have perceived all 
things to be ruled aud governed by the providence 
of the immortal gods. 



OF SUPERSTITIOX. 



25 




[I'lutarcli. From an Anticiue Gem.] 

XVII.— OF SUPERSTITION 

It were better to have no opinion of God at 



all than such an opinion as is unworthy of 
-him ; for the one is unbelief, the other is con- 
tumely : and certainly superstition is the 
reproach of the Deity. Plutarch saith well 
to that purpose ; " Surely," saith he, " I had 
rather a great deal men should say there was 
no such man at all as Plutarch, than that 
they should say that there was one Plutarch, 
that would eat his children as soon as they 
■were born ;" as the poets speak of Saturn : and, 
as the contumely is greater towards God, so 
the danger is greater towards men. Atheism 
leaves a man to sense, to philosophy, to natural 
piety, to laws, to reputation : all which may 
be guides to an outward moral virtue, though 
religion were not; but superstition dismounts 
all these, and erecteth an absolute monarchy 
in the minds of men : therefore atheism did 
never perturb states ; for it makes men wary 
of themselves, as looking no farther, and we 
see the times inclined to atheism (as the time 
of Augustus Caesar) were civil times ; but 
superstition hath been the confusion of many 
states, and bringeth in a new " primum 
mobile,"^ that ravisheth all the spheres of 
government. The master of superstition is 
tiie people, and in all superstition wise men 
follow fools : and arguments are titted to 
practice in a reversed order. It was gravely 
said by some of the prelates in the council of 
Trent, where the doctrine of the schoolmen 

1 The primary moving power. 



bare great SAvay, that the schoolmen were like 
astronomers, whicli did ieign eccentrics and 
epicycles, and such engines of orbs to save the 
phasnomena, though they knew there were no 
such things ; and, in like manner, that the 
schoolmen had framed a luimber of subtle 
and intricate axioms and theorems, to save 
the practice of the church. The causes of 
superstition are, pleasing and sensual rites 
and ceremonies; excess of outward and pha- 
risaical holiness ; over-great reverence of tra- 
ditions, which cannot but load the church ; 
the stratagems of prelates for their own 
ambition and lucre : the favouring too much 
of good intentions, which openeth the gate to 
conceits and novelties ; the taking an aim at 
divine matters by human, which cannot but 
breed mixture of imaginations : and, lastly, 
barbarous times, especially joined with 
calamities and disasters. Superstition, with- 
out a veil, is a deformed thing; for as it addeth 
deformity to an ape to be so like a man, so the 
similitude of superstition to religion makes it 
the more deformed : and, as wholesome meat 
corrupteth to little worms, so good forms and 
orders corrupt into a number of petty ob- 
servances. There is a superstition in avoiding 
superstition, when men think to do best if they 
go farthest from the superstition formerly re- 
ceived ; therefore care would be had that (as 
it fareth in ill purgings) the good be not taken 
away with the bad, which commonly is done 
when the people is the reformer. 



26 



ESSAYS. 



XVIII.— OF TRAVEL. 



Travel, in the younger sort, is a part of 
education ; in the elder, a part of experience. 
He that travelleth into a country, before he 
hath some entrance into the language, goetli 
to school, and not to travel. That young 
men travel under some tutor, or grave servant, 
I allow well ; so that he be such a one that 
hath the language, and hath been in the 
country before ; whereby he may be able to 
tell them what things are worthy to be seen 
in the country where they go, what acquaint- 
ances they are to seek, what exercises or dis- 
cipline tlie place yieldeth; for else young 
men shall go hooded, and look abroad little. 
It is a strange thing that, in sea voyages, 
where there is nothing to be seen but sky and 
sea, men should make diaries : but in land 
travel, wherein so much is to be observed, for 
the most part they omit it ; as if chance were 
fitter to be registered than observation : let 
diaries, therefore, be brought in use. The 
things to be seen and observed are, the courts 
of princes, especially when they give audience 
to ambassadors ; the courts of justice, while 
they sit and hear causes ; and so of consis- 
tories ecclesiastic ; the churches and monas- 
teries, with the monuments which are therein 
extant ; the walls and fortifications of cities 
and towns ; and so the havens and harbours, 
antiquities and ruins, libraries, colleges, dis- 
putations, and lectures, where any are ; ship- 
ping and navies ; houses and gardens of state 
and pleasure, near great cities ; armories, 
arsenals, magazines, exchanges, burses, ware- 
houses, exercises of horsemanship, fencing, 
training of soldiers, and the like : comedies, 
such whereunto the better sort of persons do 
resort; treasuries of jewels and robes; cabinets 
and rarities ; and, to conclude, whatsoever is 
memorable in the places where they go ; after 
all which the tutors or servants ought to make 
diligent inquiry. As for triumphs, masks, 
feasts, weddings, funerals, capital executions, 
and such shows, men need not to be put in 
mind of them : yet are they not to be ne- 
glected. If you will have a young man to 
put his travel into a little room, and in short 
time to gather much, this you must do : first, 
as was said, he must have some entrance into 
the language before he goetli ; then he must 



have such a servant, or tutor, as knoweth the 
country, as was likewise said : let him carry 
with him also some card, or book, describing 
the country where he travelleth, which will 
be a good key to his inquiry ; let him keep 
also a diary ; let him not stay long in one 
city or town, more or less as the place de- 
serveth, but not long ; nay, when he stayeth 
in one city or town, let him change his lodg- 
ing from one end and part of the town to 
another, which is a great adamant of ac- 
quaintance ; let him sequester himself from 
the company of his countrymen, and diet in 
such places where there is good company of 
the nation where he travelleth : let him, upon 
his removes from one place to another, procure 
recommendation to some person of quality 
residing in the place whither he removeth, 
that he may use his favour in tliose things he 
desireth to see or know ; thus he may abridge 
his travel with much profit. As for the ac- 
quaintance which is to be sought in travel, 
that which is most of all profitable, is ac- 
quaintance with the secretaries and employed 
men of ambassadors ; for so in travelling in 
one country he shall suck the experience of 
many : let him also see and visit eminent 
persons in all kuids, which are of great name 
abroad, that he may be able to tell how the 
life agreeth with the fame : for quarrels, they 
are with care and discretion to be avoided ; 
they are conunonly lor mistresses, healths, 
place, and words ; and let a man beware how 
he keepeth company witli cl»oleric and quar- 
relsome persons, for they will engage him into 
their own quarrels. When a traveller re- 
turneth home, let him not leave the countries 
where he hath travelled altogether behind 
him ; but maintain a correspondence by letters 
with those of his acquaintance which are of 
most worth ; and let his travel appear rather 
in his discourse than in his apparel or ges- 
ture ; and in his discourse let him be ratlier 
advised in his answers, than forward to tell 
stories : and let it appear that he doth not 
change his country mannei-s for those of 
foreign parts ; but only prick in some flowei-s 
of that he hath learnetl abroad into the cus- 
toms of his own coimtry. 



OF EMPIRE. 



27 



XIX.— OF EMPIRE. 



It is a miserable state of mind to have few 
things to desire, and many things to fear ; 
and yet that commonly is the case of kings, 
who being at the highest, want matter of 
desire, which makes their minds more lan- 
guishing; and have many representations of 
perils and shadows, which makes their minds 
the less clear: and this is one reason also of 
that eft'ect which the scriptm-e speaketh of, 
" That the king's heart is inscrutable :" for 
multitude of jealousies, and lack of some 
predominant desire, that should marshal and 
put in order all the rest, maketh any man's 
heart hard to find or sound. Hence it comes 
likewise, that princes many times make 
themselves desires, and set their hearts upon 
toys ; sometimes upon a building ; sometimes 
upon erecting of an order ; sometimes upon 
the advancing of a person ; sometimes upon 
obtaining excellency in some art, or feat of the 
hand : as Nero for playing on the harp ; 
Domitian for certainty of the hand with the 
arrow ; Commodus for playing at fence ; 
Caracalla for driving chariots, and the like. 
This seemeth incredible unto those that know 
not the principle, that the mind of man is 
more cheered and refreshed by profiting in 
small things than by standing at a stay in 
great. We see also that kings that have 
been fortunate conquerors in their first years, 
it being not possible for them to go forward 
infinitely, but that they must have some 
check or rest in their fortunes, turn in their 
latter years to be superstitious and melan- 
choly ; as did Alexander the Great, Diocle- 
sian, and in our memory Charles the Fifth, 
and others ; for he that is used to go forward, 
and findeth a stop, falleth out of his own 
favour, and is not the thing he was. 

To speak now of tlie true temper of empire, 
it is a thing rare and hard to keep ; for both 
temper and distemper consist of contraries ; 
but it is one thing to mingle contraries, 
another to interchange them. The answer of 
Apollonius to Vespasian is full of excellent 
instruction. Vespasian asked him, what 
was Nero's overthrow? he answered, Nero 
could touch and tune the harp well, but in 
government sometimes he used to wind the 



pins too high, sometimes to let them down 
too low ; and certain it is, that notliing de- 
stroyeth authority so much as the imequal 
and untimely interchange of power pressed 
too far, and relaxed too much. 

This is true, that the wisdom of all these 
latter times in princes' affairs is rather fine 
deliveries, and shiftings of dangers and 
mischiefs, when they are near, than solid 
and grounded courses to keep them aloof : 
but this is but to try masteries with fortune ; 
and let men beware how they neglect and 
suffer matter of trouble to be prepared ; for 
no man can forbid the spark, nor tell whence 
it may come. The difiiculties in princes' 
business are many and great; but the 
greatest difficulty is often in their own mind ; 
for it is common with princes (saith Tacitus) 
to will contradictories ; " Sunt plerumque 
regum voluntates vehementes, et inter se 
contrariae ;"^ for it is the solecism of power 
to think to command the end, and yet not to 
endure the mean. 

Kings have to deal with their neighbours, 
their wives, their children, their prelates or 
clergy, their nobles, their second nobles or 
gentlemen, their merchants, their commons, 
and their men of war ; and from all these 
arise dangers, if care and circumspection be 
not used. 

First, for their neighbours, there can no 
general rule be given (the occasions are so 
variable), save one which ever holdeth; 
which is, that princes do keep due sentinel, 
that none of their neighbours do overgrow so 
(by increase of territory, by embracing of 
trade, by approaches, or the like), as they 
become more able to annoy them than they 
were; and this is generally the work of 
standing counsels to foresee and to hinder it. 
During that triumvirate of kings. King 
Henry the Eighth of England, Francis the 
First, King of France, and Charles the Fifth 
emperor, there was such a watch kept that 
none of the three could win a palm of ground, 
but the other two would straightways balance 



1 The will of kings is for the most part violeut 
and contradictory. 



28 



ESSAYS. 



it, either by confederation, or, if need were, 
by a war; and would not in anywise take 
up peace at interest : and the like was done 
by that league (which Guicciardini saith 
was the security of Italy), made between 
Ferdinando, King of Naples, Lorenzius Me- 
dicis, and Ludovicus Sforsa, potentates, the 
one of Florence, the other of Milan. Neither 
is the opinion of some of the schoolmen to 
be received, that a war cannot justly be 
made, but upon a precedent injury or provo- 
cation ; for there is no question, but a just 
fear of an imminent danger though there 
be no blow given, is a lawful cause of a 
war. 

For their wives, there are cruel examples 
of them. Livia is infamed for the poisoning 
of lier husband ; Roxalana, Solyman"s wife, 
was the destruction of that renowned prince, 
Sultan Mustapha, and otlierwise troubled 
his house and succession ; Edward the Second 
of England's queen had the principal hand 
in the deposing and murder of her hus- 
band. 

This kind of danger is then to be feared 
chiefly when the wives have plots for the rais- 
ing of their own children, or else that they be 
advoutresses. 

For their children, the tragedies likewise 
of dangers from them have been many ; and 
generally the entering of fathers into sus- 
picion of their children hath been ever un- 
fortunate. The destruction of Mustapha 
(that we named before) was so fatal to 
Solyman"s line, as the succession of the 
Turks from Solyman until this day is sus- 
pected to be untrue, and of strange blood ; for 
that Selymus the Second was thought to be 
supposititious. The destruction of Crispus, 
a young prince of rare towardness, by Con- 
stantinus tlie Great, his father, was in like 
manner fatal to his house, for both Con- 
stantinus and Constance, his sons, died violent 
deaths ; and Constantius, his other son, did 
little better, who died indeed of sickness, 
but after that Julianus had taken arms 
against him. The destruction of Demetrius, 
son to Philip the Second of Macedon, turned 
upon the father, who died of repentance ; and 
many like examples tliere are, but few or 
none where the lathers had good by such 
distrust, except it were where the sons were 



up in open arms against them ; as was 
Selymus the First against Bajazet, and the 
tlnee sons of Henry the Second, King of 
England. 

For their prelates, when they are proud 
and great, there is also danger from them ; 
as it was in the times of Anselmus and 
Thomas Becket, archbisliops of Canterbury, 
who with their crosiers did almost try it with 
the king's sword ; and yet they had to deal 
with stout and haughty kings, William 
Rufus, Henry the First, and Henry the 
Second. Tlie danger is not from that state, 
but where it hath a dependence of foreign 
authority ; or where the clmrchmen come in 
and are elected, not by the collation of the 
king, or particular patrons, but by the 
people. 

For their nobles, to keep them at a distance 
it is not amiss ; but to depress them may 
make a king more absolute, but less safe, and 
less able to perform anything that he desires. 
I have noted it in my History of King Henry 
the Seventh of England, who depressed his 
nobilit\', whereupon it came to pass tliat his 
times were full of difficulties and troubles ; 
for the nobility, though they continued loyal 
unto him, yet did they not co-operate witli 
him in his business; so that in effect he was 
fain to do all things himself. 

For their second nobles, there is not much 
danger from them, being a body dispersed : 
they may sometimes discourse liigh, but that 
doth little hurt: besides, they are a counter- 
poise to tlie higher nobility, that they grow 
not too potent; and, lastly, being the most 
immediate in authority with the common 
people tliey do best temper popular commo- 
tions. 

For their merchants, they are '• vena porta ;" ^ 
and if they flourish not, a kingdom may have 
good limbs, but will have empty veins, and 
nourish little. Taxes and imposts upon tliem 
do seldom good to the kings revenue, for 
that which lie wins in the hundred, he loseth 
in the shire; tlie particular rates being in- 
creased, but the total bulk of trading rather 
decreased. 

For their commons, tliere is little danger 



1 Tlie large vein by which blood is conveyed from 
the heart to the liver. 



OF COUNSEL. 



29 



from them, except it be where they have 
great and potent heads ; or where you meddle 
with the point of religion, or their customs, 
or means of life. 

For their men of war, it is a dangerous 
state where they live and remain in a body 
and are used to donatives, whereof we see 
examples in the janizaries andpretorian bands 
of Rome ; but trainings of men, and arming 
them in several places, and under several 



commanders, and without donatives, are things 
of defence, and no danger. 

Princes are like to heavenly bodies, which 
cause good or evil times ; and which have 
much veneration, but no rest. All precepts 
concerning kings are in efiect comprehended 
in these two remembrances, "memento quod 
es homo ;"^ and "memento quod es Deus,''^ 
or " vice Dei ;'^ the one bridleth their power, 
and the other their will . 



XX.— OF COUNSEL. 



The greatest trust between man and man is 
the trust of giving counsel ; for in other con- 
fidences men commit the parts of life, their 
lands, their goods, their children, their credit, 
some particular affair ; but to such as they 
make their counsellors they commit the whole : 
by how much the more they are obliged to 
all faith and integrity. The wisest princes 
need not think it any diminution to their 
greatness, or derogation to their sufficiency 
to rely upon counsel. God himself is not 
withovit, but hath made it one of the great 
names of his blessed Son, " The Counsellor." 
Solomon hath pronounced that, " in counsel 
is stability."' Things will have their first or 
second agitation : if they be not tossed upon 
the arguments of counsel, they will be tossed 
upon the waves of fortune ; and be full of in- 
constancy, doing and undoing, like the reeling 
of a drunken man. Solomons son found the 
force of counsel, as his father saw the necessity 
of it : for the beloved kingdom of God was 
first rent and broken by ill counsel; upon 
which counsel there are set for our instruction 
the two marks whereby bad counsel is for 
ever best discerned, that it was young coun- 
sel for the persons, and violent counsel for 
the matter. 

The ancient times do set forth in figure 
both the incorporation and inseparable con- 
junction of counsel with kings, and the wise 
and politic use of counsel by kings : the one, 
in that they say Jupiter did marry Metis, 
which signifieth counsel; whereby they in- 



tend that sovereignty is married to counsel ; 
the other in that which followeth, which 
was thus : they say, after Jupiter w as married 
to Metis, she conceived by him and was with 
child, but Jupiter suffered her not to stay till 
she brought forth, but eat her up : whereby 
he became himself with child, and was de- 
livered of Pallas Armed, out of his head. 
Which monstrous fable containeth a secret of 
empire, how kings are to make use of their 
counsel of state : that first, they ought to refer 
matters unto them, which is the first begetting 
or impregnation ; but when they are elaborate, 
moulded, and shaped in the womb of their 
council, and grow ripe and ready to be 
brought forth, that then they suffer not their 
council to go through with the resolution and 
direction, as if it depended on them ; but 
take the matter back into their own hands, 
and make it appear to the world, that the 
decrees and final directions (which, because 
they come forth with prudence and power, 
are resembled to Pallas Armed) proceeded 
from themselves ; and not only from their 
authority, but (the more to add reputation to 
themselves) from their head and device. 

Let us now speak of the inconveniences of 
counsel, and of the remedies. The incon- 
veniences that have been noted in calling 
and using counsel, are three; first, the re- 



' Remember that you are a man. 
^ Remember that you are a God. 
' The vicegerent ot" God. 



ESSAYS. 



vealing of afi'aiis, whereby they become less 
secret; secondly, the weakening of the au- 
thority of princes, as if they were less of them- 
selves; thirdly, the danger of l)eing unfaith- 
fully counselled, and more for the good of 
them that counsel than of him that is coun- 
selled; for which inconveniences, the doc- 
trine of Italy, and practice of France, in 
some kings' times, hath introduced cabinet 
covmcils ; a remedy worse than the disease. 

As to secrecy, princes are not bound to 
communicate all matters with all counsellors, 
but may extract and select; neither is it 
necessary, that he that consulteth what he 
should do, should declare what he will do ; 
but let princes beware that the unsecreting 
of their afi'airs comes not from themselves : 
and, as for cabinet councils, it may be their 
motto, " plenus rimarum sum:"'^ one futile 
person, that maketh it his glory to tell, will 
do more hurt than many, that know it their 
duty to conceal. It is true there be some 
affairs which require extreme secrecy, which 
will hardly go beyond one or two persons 
besides the king : neither are those counsels 
unprosperous; for, besides the secrecy, they 
commonly go on constantly in one spirit of 
direction Avithout distraction : but then it 
must be a prudent king, such as is able to 
grind with a hand-mill; and those inward 
counsellors had need also be wise men, and 
especially true and trusty to the king's ends ; 
as it was with King Henry the Seventh of 
England, who in his greatest business im- 
parted himself to none, except it were to 
Morton and Fox. 

For weakening of authority the fable 
showeth the remedy : nay, the majesty of 
kings is rather exalted than diminished when 
they are in the chair of council ; neither was 
there ever prince bereaved of his dependencies 
by his council, except where there hath been 
either an over-greatness in one counsellor, or 
an over strict combination in divers, which 
are things soon found and holpen. 

For the last inconvenience, tliat men will 
counsel with an eye to themselves ; certainly, 
" non inveniet fidem super terram,"'2 is meant 
of the nature of times, and not of all par- 



' I :im full of chinks. 

* He will not lincl i'aith on the earth. 



ticular persons. There be that are in nature 
faithful and sincere, and plahi and direct, 
not crafty and involved : let princes, above 
all, draw to themselves such natures. Be- 
sides, counsellors are not commonly so 
united, but that one counsellor keepeth sen- 
tinel over another; so that if any do counsel 
out of faction or private ends, it commonly 
comes to the kings ear : but the best remedy 
is, if princes know their counsellors, as wtll 
as their counsellors know them : 

" Principis est virtus maxima nosse sues.'"-' 

And on the other side, counsellors should not 
be too speculative into their sovereign's per- 
son. The true composition of a counsellor 
is, rather to be skilful in their master's busi- 
ness than in his nature; for then he is like 
to advise him, and not to feed his humour. 
It is of singular use to princes if they take 
tlie opinions of their council both separately 
and together; for private opinion is more 
free, but opinion before others is more reve- 
rend. In private, men are more bold in their 
own humours ; and in consort, men are more 
obnoxious to others' humours, therefore it is 
good to take both ; and of the inferior sort 
rather in private, to preserve freedom ; of the 
greater, rather in consort, to preserve respect. 
It is in vain for princes to take counsel con- 
cerning matters, if they take no counsel 
likewise concerning persons; for all matters 
are as dead images; and the life of the exe- 
cution of affairs resteth in the good choice of 
persons : neither is it enough to consult con- 
cerning persons, " secundum genera,""* as in 
an idea or mathematical description, what 
the kind and cliaracter of the person should 
be ; for the greatest errors are committed, and 
the most judgment is shown, in the choice of 
individuals. It was truly said, " Optimi 
consiliarii mortui :""* " books will speak plain 
when counsellors blanch;"* tlierefore it is 
good to be conversant in them, sjiecially the 
books of such as themselves have been actors 
upon the stage. 

The councils at tliis day in most places are 
but familiar meetings, where matters are 
rather talked on than debated ; and they run 



» A king's chief virtue is to know his men. 

* According to their kinils. 

^ The dead are the best advisers. 



OF COUNSEL. 



31 



too swift to the order or act of council. It 
were better that in causes of v/eight the 
matter were propounded one day and not 
spoken to till the next day ; '■'• in nocte con- 
silium ;"^ so was it done in the commission 
of union between England and Scotland, 
which was a grave and orderly assembly. 
I commend set days for petitions ; for both 
it gives the suitors more certainty for their 
attendance, and it frees the meetings for 
matters of estate, that they may "hoc agere."^ 
In choice of committees for ripening business 
for the council, it is better to choose indif- 
ferent persons, than to make an indiiferency by 
putting in those that are strong on both sides. 
I commend, also, standing commissions; as 
for ti-ade, for treasure, for Avar, for suits, for 
some provinces; for where there be divers 
particular councils, and but one council of 
estate (as it is in Spain), they are, in effect, 
no more than standing commissions, save that 

1 Night is the time for counsel. 

2 Mind their business. 



they have greater authority. Let such as are 
to inform comicils out of their particular 
professions, (as lawyers, seamen, mintmen, 
and the like,) be first heard before com- 
mittees; and then, as occasion serves, be- 
fore the council ; and let them not come in 
multitudes, or in a tribunitious manner ; for 
that is to clamour comicils, not to inform 
them. A long table and a square table, or 
seats about the walls, seem things of form, 
but are things of substance; for at a long 
table a few at the upper end, in effect, sway 
all the business ; but in the other form there 
is more use of the counsellors' opinions that 
sit lower. A king, Avhen he presides in 
council, let him beware how he opens his 
own inclination too much in that which he 
propoundeth; for else counsellors will but 
take the Avind of him, and instead of giving 
free counsel, will sing him a song of " pla- 
cebo."^ 

^ 1 will make myself agreeable. 



32 



ESSAYS. 




[Sibyl of Cumana. Raffaelle.] 



XXI.— O F 

Fortune is like the market, where many 
times, if you can stay a little, the price will 
fall ; and again, it is sometimes like Sibylla's 
offer, which at first offereth the commodity at 
full, then consumeth part and part, and still 
holdeth up the price; for occasion (as it is in 
the common verse) turneth a bald noddle 
after she hath presented her locks in front, 
and no hold taken ; or, at least, turneth the 
handle of the bottle first to be received, and 
after the belly, which is hard to clasp. There 
is surely no greater wisdom than well to time 
the beginnings and onsets of things. Dangers 
are no more light,i f they once seem light ; 
and more clangers have deceived men than 
forced them : nay, it were better to meet 
some dangers half-way, though tliey come 
nothing near, than to keep too long a watch 
upon their approaches ; for if a man watcli 
too long, it is odds he will fall asleep. On 



DELAYS. 

the other side, to be deceived with too long 
shadows, (as some have been when the moon 
was low, and shone on their enemies" back,) 
and so to shoot oft" before the time ; or to 
teach dangers to come on by over early buck- 
ling towards them, is ai\other extreme. The 
ripeness or unripeness of the occasion (as we 
said) must ever be well weighed ; and gene- 
rally it is good to commit the beginnings of 
all great actions to Argus with liis hundred 
eyes, and the ends to Briareus with his hun- 
dred hands ; first to watch and then to 
speed ; for tlie helmet of Pluto, wliich maketh 
the politic man go invisible, is secrecy in the 
council, and celerity in the execution; for 
when things are once come to tlie execution, 
there is no secrecy comparable to celerity ; 
like the motion of a bullet in the air, which 
liieth so swift as it outruns the eye. 



CUNNING. 



33 



XXII.— OF CUNNING. 



We take cunning for a sinister, or crooked 
wisdom ; and certainly there is great dif- 
ference between a cunning man and wise 
man, not only in point of honesty, but in 
point of ability. There be that can pack the 
cards, and yet cannot play well ; so there are 
some that are good in canvasses and factions, 
that are otherwise weak men. Again, it is one 
thing to understand persons, and another thing 
to understand matters ; for many are perfect 
in men's humours that are not greatly ca- 
pable of the real part of business, which is 
the constitution of one that hath studied men 
more than books. Such men are fitter for 
practice than for counsel, and they are good 
but in tlieir own alley : turn them to new 
men, and they have lost their aim ; so as the 
old rule, to know a fool from a wise man, 
" Mitte ambos nudos ad ignotos, et videbis,"^ 
doth scarce hold for them ; and, because 
these cunning men are like haberdashers of 
small wares, it is not amiss to set forth their 
shop. 

It is a point of cunning to wait upon him 
with whom you speak with your eye, as the 
Jesuits give it in precept; for there be many 
Avise men that ha\'e secret hearts and trans- 
parent countenances : yet this would be 
done with a demure abasing of your eye 
sometimes, as the Jesuits also do use. 

Another is, that when you have anything 
to obtiiin of present dispatch, you entertain 
and amuse the party with whom you deal 
with some other discourse, that he be not too 
much awake to make objections. I knew a 
counsellor and secretary that never came to 
queen Elizabeth of Englaiid Avith bills to 
sign, but he would always first put her into 
some discourse of estate, that she might the 
less mind the bills. 

The like surprise may be made by moving 
things when the party is in haste, and cannot 
stay to consider advisedly of that is moved. 

If a man would cross a business that he 
doubts some other would handsomely and 
effectually move, let him pretend to wish it 

• Send both naked among strangers and you will 



well, and move it himself, in such sort as 
may foil it. 

The breaking off" in the midst of that, one 
was about to say, as if he took himself up, 
breeds a greater appetite in him, with whom 
you confer, to know more. 

And because it works better when anything 
seemeth to be gotten from you by question 
than if you offer it of yourself, you may lay 
a bait for a question, by showing another 
visage and countenance than you are wont ; 
to the end, to give occasion for the party to 
ask what the matter is of the change, as 
Nehemiah did, " And I had not before that 
time been sad before the king.'' 

In things that are tender and unpleasing, 
it is good to break the ice by some whose 
words are of less weight, and to reserve the 
more weighty voice to come in as by chance, 
so that he may be asked the question upon 
the other's speech ; as Narcissus did, in re- 
lating to Claudius the marriage of Messalina 
and Silius. 

In things that a man would not be seen in 
himself, it is a point of cunning to borrow 
the name of the world ; as to say, " The 
world says," or "There is a speech abroad." 

I knew one that, when he wrote a letter, 
he would put that which was most material 
in the postscript, as if it had been a bye 
matter. 

I knew another that, when he came to have 
speech, he would pass over that that he in- 
tended most: and go forth and come back 
again, and speak of it as of a thing that he 
had almost forgot. 

Some procure themselves to be surprised at 
such times as it is like the party that they 
work upon will suddenly come upon them, 
and to be found with a letter in their hand, 
or doing somewhat which they are not accus- 
tomed, to the end they may be apposed of 
those things which of themselves they are 
desirous to utter. 

It is a point of cunning to let fall those 
words in a man's own name which he would 
have another man learn and use, and there- 
upon take advantage. I knew two that were 
competitors for the secretary's place, in queen 

D 



34 



ESSAYS. 



Elizabeth's time, and yet "kept good quarter 
between themselves, and would confer one 
with another upon the business; and the one 
of them said, that to be a secretary in the 
declination of a monarchy was a ticklish 
thing, and that he did not affect it : the other 
straight caught up tliose words, and dis- 
coursed with divers of liis friends, that he 
had no reason to desire to be secretary in the 
declination of a monarchy. The first man 
took hold of it, and found means it was told 
the queen ; who hearing of a declination of a 
monarchy, took it so ill, as she would never 
after hear of the other's suit. 

There is a cunning which we in England 
call "The turning of the cat in the pan;"' 
which is, when that which a man says to 
another, he lays it as if another had said it to 
him ; and, to say truth, it is not easy, when 
such a matter passed between two, to make 
it appear from which of them it first moved 
and began. 

It is a way that some men have, to glance 
and dart at others by justifying themselves 
by negatives; as to say, " This I do not;"' as 
Tigellinus did towards Burrhus, " Se non 
diversas spes, sed incolumitatem imperatoris 
simpliciter spectare."^ 

Some have in readiness so many tales and 
stories, as there is nothing they would in- 
sinuate, but they can wrap it into a tale; 
which serveth both to keep themselves more 
in guard, and to make others carry it with 
more pleasure. 

It is a good point of cunning for a man to 
shape the answer he would have in his own 



words and propositions; for it makes the 
other party stick the less. 

It is strange how long some men will lie in 
wait to speak somewhat they desire to say ; 
and how far about they will fetch, and how 
many other matters they will beat over to 
come near it: it is a thing of great patience, 
but yet of much use. 

A sudden, bold, and unexpected question 
doth many times surprise a man, and lay him 
open. Like to him, that, having changed 
his name, and walking in Paul's, another sud- 
denly came beiiind him and called him by 
his true name, whereat straightways he looked 
back. 

But these small wares and petty points of 
cunning are infinite, and it were a good deed 
to make a list of them ; for that nothing doth 
more hurt in a state than that cunning men 
pass for wise. 

But certainly some there are that kiiow the 
resorts and falls of business that cannot sink 
into the main of it ; like a house that hath 
convenient stairs and entries, but never a fair 
room : therefore you shall see them find out 
pretty looses in the conclusion, but are no- 
ways able to examine or debate matters : and 
yet commonly they take advantage of their 
inability, and would be thought wits of di- 
rection. Some build rather upon the abusing 
of others, and (as we now say) putting tricks 
upon them, than upon soundness of their own 
proceedings: but Solomon saith, "Prudens 
advertit ad gressus suos : stultus divertit ad 
dolos.'"^ 



XXIII.— OF WISDOM FOR A MANS SELF. 



An ant is a wise creature for itself, but it is a 
shrewd thing in an orchard or garden ; and 
certainly men that are great lovers of them- 
selves waste the public. Divide with reason 
between self-love and society; and be so true 
to thyself as thou be not false to others, es- 
pecially to thy king and country. It is a 
poor centre of a man's actions, himself. It 

1 That he did not look to various hopes, but to the 
safety oi' the empero!' alone. 



is right earth ; for that only stands fast upon 
his own centre; whereas all things that 
have affinity with the heavens, n)ove u})on 
the centre of another, which tliey beneiit. 
The referring of all to a man's self, is more 
tolerable in a sovereign prince, because them- 
selves, are not only themselves, but their gooil 
and evil is at the peril of the public fortune ; 



^ Tl\c wise man attends to his steps, the fool turus 
aside to the su:ue. 



INNOVATIONS. 



but it is a desperate evil in a servant to a 
prince, or a citizen in a republic ; for Avhat- 
soever aflairs pass such a man's hands, he 
crooketh them to his own ends, which must 
needs be often eccentric, to the ends of his 
master or state : therefore let princes or states 
choose such servants as have not this mark ; ex- 
ceptthey mean their serviceshouldbemadebut 
the accessary. That Avhich maketh the etfect 
more pernicious is, that all proportion is lost; 
it were disproportion enough for the servants 
good to be preferred before the masters ; but 
yet it is a greater extreme, when a little good 
of the servant shall carry things against a 
great good of the master's : and yet that is 
the case of bad officers, treasurers, ambas- 
sadors, generals, and other false and corrupt 
servants; which set a bias vipon tlieir bowl, of 
their own petty ends find envies, to the over- 
throw of their master's great and important 
affairs : and, for the most jiart, the good such 
servants receive is after the model of their 
own fortune ; but the hurt they sell for that 
good is after the model of their master's for- 



tune : and certainly it is the nature of extreme 
self-lovers, as they will set a house on fire, 
and it were but to roast their eggs; and yet 
these men many times hold credit with their 
masters because their study is but to please 
them, and profit themselves; and for either 
respect they will abandon the good of their 
affairs. 

Wisdom for a man's self is, in many 
branches thereof, a depraved thing : it is the 
wisdom of rats, tliat will be sure to leave a 
house somewhat before it fall : it is the wis- 
dom of the fox that thrusts out the badger who 
digged and made room for him : it is the wis- 
dom of crocodiles, that shed tears when they 
would devour. But that wliich is specially 
to be noted, is, that those Avhich (as Cicero 
says of Pompey) are, " sui amantes, sine 
rivali,^" are many times uidbrtunate ; and 
whereas they have all their times sacrificed 
to themselves, they become in the end them- 
selves sacrifices to the inconstancy of fortune, 
whose wings they thought by their self-wis- 
dom to have pinioned. 



XXIY.— OF INNOVATIONS. 



As the births of living creatures at first are 
ill-shapen, so are all innovations, which are 
the births of time; yet notwithstanding, as 
those that first bring honovir into their family 
are commonly more worthy than most that 
succeed, so the first precedent (if it be good) 
is seldom attained by imitation ; for ill to 
man's nature as it stands perverted, hath a 
natural motion strongest in continuance; but 
good, as a forced motion, strongest at first. 
Surely every medicine is an innovation, and 
he that will not apply new remedies must ex- 
pect new evils ; for time is the greatest inno- 
vator ; and if time of course alter tilings to 
the worse, and wisdom and counsel shall not 
alter them to tlie better, what shall be the 
end 1 It is true, that what is settled by cus- 
tom, though it be not good, yet at least it is 
fit ; and those things wdiich have long gone 
together, are, as it were, confederate within 
themselves ; whereas new things piece not so 
well ; but, though they help by their utility, 



yet they trouble by their inconformity : be- 
sides, the)'- are like sh-angers, more admired 
and less favoured. All this is true, if time 
stood still : which, contrariwise, moveth so 
round, that a froward retention of custom is 
as turbulent a thing as an innovation ; and 
they that reverence too much old times are 
but a scorn to the new . It were good, there- 
fore, that men in their innovations would fol- 
low the example of time itself, which indeed 
innovateth greatly, but quietly, and by de- 
grees scarce to be perceived; for otherwise, 
whatsoever is new is unlocked for ; and ever 
it mends some and pairs other ; and he that 
is holpen takes it for a fortune, and thanks 
the time ; and he that is hurt for a wrong, 
and imputeth it to the author. It is good 
also not to try experiments in states, excejjt 
the necessity be urgen<-, or the utility evident ; 
and well to beware that it be the reformation 



' Lovers of themselves -svithout a rival. 
D 2 



36 



ESSAYS. 



that draweth on the change, and not the desire 
of change that pretend eth the reformation ; 
and lastly, that the novelty, though it be 
not rejected, yet be held for a suspect ; and, 



as the Scripture saith, "That we make a stand 
upon the ancient way, and then look about 
us, and discover what is the straight and 
right way, and so to walk in it." 



XXV.— OF DISPATCH. 



Affected dispatch is one of the most dan- 
gerous things to business that can be : it is 
like that which the physicians call piedi- 
gestion, or hasty digestion, which is sure to fill 
the body full of crudities, and secret seeds of 
diseases : therefore measure not dispatch by 
the times of sitting, but by the advancement 
of the business : and as, in races, it is not tlie 
large stride, or high lift, that makes the speed ; 
so, in business, the keeping close to the mat- 
ter, and not taking of it too much at once, 
procureth dispatch. It is the care of some 
only to come off speedily for the time, or to 
contrive some false periods of business, be- 
cause they may seem men of dispatch : but 
it is one thing to abbreviate by contracting, 
another by cutting off; and business so 
handled at several sittings, or meetings, goetli 
commonly backward and forward in an un- 
steady manner. I knew a wise man that liad 
it for a by-word, when he saw men liasten to 
a conclusion, " Stay a little, that we may 
make an end the sooner." 

On the other side, true dispatch is a rich 
thing; for time is the measure of business, 
as money is of wares; and business is bought 
at a dear hand where there is small dis})atch. 
The Spartans and Spaniards have been noted 
to be of small dispatch : " Mi venga la 
muerte de Spagna;" — " Let my death come 
from Spain," for then it will be sure to be 
long in coming. 

Give good hearing to those that give the 
first information in business, and rather 
direct them in the beginning, than interrupt 
them in the continuance of their speeches ; for 
lie that is put out of his own order will go 
forward and backward, and be more tedious 
while he waits upon his memory, than he 



could have been if he had gone on in his own 
course; but sometimes it is seen that the 
moderator is more troublesome than the 
actor. 

Iterations are commonly loss of time ; but 
there is no such gain of time as to iterate often 
the state of the question ; for it chaseth away 
many a frivolous speech as it is coming fuitli. 
Long and curious speeches are as fit for dis- 
patch as a robe, or mantle, with a long train, 
is for race. Prefaces, and passages, and 
excusations, and other speeches of reference 
to the person, are great wastes of time ; and 
though they seem to proceed of modesty, they 
are bravery. Yet beware of being too mate- 
rial when there is any impediment, or ob- 
struction in men's wills ; for pre-occupation 
of mind ever requireth preface of speech, like 
a fomentation to make the unguent enter. 

Above all things, order and distribution, 
and singling out of parts, is the life of dis- 
patch; so as the distribution be not too 
subtile : for he that doth not divide will 
never enter well into business ; and he that 
divideth too much will never come out of" 
it clearly. To choose time is to save time ; 
and an unseasonable motion is but beating 
the air. There be three parts of business, tlie 
preparation; the debate, or examination ; and 
the perfection; whereof, if you look for dis- 
patch, let the middle only be the work of 
many, and the first and last tlie work of few. 
The proceeding upon somewhat conceived iu 
writing doth for the most i)art facilitate dis- 
patch ; for tliough it should be wholly re- 
jected, yet that negative is more pregnant of 
direction than an indefinite, as ashes are more 
generative than dust. 



SEEMIXG WISE. 



37 




[Plato. From a Drawing by Rubens, after an Antique Bust.] 



XXYI.— OF SEEMING WISE. 



It hath been an opinion, that the French are 
wiser than they seem, and the Spaniards 
seem wiser than they are ; but howsoever it 
be between nations, certainly it is so between 
man and man ; for as the apostle saith of 
godliness, " Having a show of godliness, but 
denyuig the power thereof;" so certainly 
there are, in point of wisdom and sufficiency, 
that do nothhig or little very solemnly: 
'^ magno conatu nugas.'"^ It is a ridiculous 
thing, and tit for a satire to persons of judg- 
ment, to see what shifts these formalists have, 
and what prospectives to make supertices to 
seem body that hath depth and bulk. Some 
are so close and reserved, as they will not 
show their wares but by a dark light, and 
seem always to keep back somewhat; and 
when they know withhi themselves they speak 
of that they do not well know, Avould never- 
theless seem to others to know of that which 
they may not well speak. Some help them- 
selves with countenance and gesture, and are 
wise by signs ; as Cicero saith of Piso, that 
when he answered him he fetched one of his 
brows up to his forehead, and bent the other 
down to his chin ; "■ Respondes, altero ad 
frontem sublato, altero ad mentum depresso 



Trifles with great parade. 



! supercilio, crudelitatem tibi non placere.'"^ 
I Some think to bear it by speaking a great 
word, and being peremptory ; and go on, and 
take by admittance that which they camiot 
, make good. Some, whatsoever is beyond 
I their reach, wdll seem to despise, or make 
' light of it as impertinent or curious : and so 
I would have their ignorance seem judgment. 
j Some are never without a difference, and 
j commoidy by amusing men with a subtilty, 
j blanch the matter ; of whom A. Gellius saith, 
I '• Hominem delirum, qui verborum minutiis 
. rerum frangit pondera."'^ Of which kind also 
] Plato, in his Protagoras, bringeth in Prodicus 
in scorn, and maketh him make a speech that 
consisteth of distinctions from the beginning to 
I the end. Generally such men, in all delibe- 
I rations, find ease to be of the negative side, 
I and affect a credit to object and foretel dif- 
i liculties; for when propositions are denied, 
: there is an end of them ; but if they be al- 
lowed, it requireth a new work ; which false 
I point of wisdom is the bane of business. To 
i conclude, there is no decaying merchant, or 

2 You answer, with one brow raised to your fore- 
head and the other depressed to your chin, that 
cruelty is not pleasing to you. 

3 a' foolish man, who fritters away important 
matters bv verbal trlfliug. 



38 



ESSAYS. 



inward beggar, hath so many tricks to uphohl 
the credit of their wealth as these empty 
persons have to maintain the credit of their 
sufficiency. Seeming wise men may make 



shift to get opinion ; but let no man choose 
them for employment; for certainly, you 
were better take for business a man somewhat 
absurd than over-formal. 



XXYII.— OF FRIENDSHIP. 



It had been hard for him that spake it to 
have put more trutli and unti'uth together in 
few words than in that speech, ''"Whosoever 
is delighted in solitude, is either a wild beast 
or a god : " for it is most true, that a natural 
and secret hatred and aversion towards society 
in any man hath somewhat of the savage 
beast ; but it is most untrue that it should 
have anj' character at all of the divine nature, 
except it proceed, not out of a pleasure in 
solitude, but out of a love and desire to se- 
quester a man's self for a higher conversation : 
such as is found to have been falsely and 
feignedly in some of the heathen : as Epi- 
menidcs, the Candian; Numa, the Roman; 
Empedocles, the Sicilian ; and Apollonius of 
Tyana ; and truly and really in divers of the 
ancient hermits and hoi 5'- fathers of the church. 
But little do men perceive what solitude is, 
and how far it extendeth ; for a crowd is not 
company, and faces are but a gallery of pic- 
tures, and talk but a tinkling cymbal where 
there is no love. The Latin adage meeteth 
with it a little : " Magna civitas, magna soli- 
tudo ; " ^ because in a great town friends are 
scattered, so that there is not that fellowship, 
for the most part, which is in less neighbour- 
hoods : but we may go farther, and affirm 
most truly, that it is a mere and miserable 
solitude to want true friends, without which 
the world is but a wilderness; and even in 
this sen?e also of solitude, whosoever in the 
frame of his nature and affections is xw.i'it for 
friendship, he taketh it of the beast, and not 
from humanity. 

A principal fruit of friendship is the ease 
and discharge of the fulness and swellings of 
the heart, which passions of all kinds do cause 
and induce. We know diseases of stojjpings 
and sufVocations are the most dangerous in 
the body ; and it is not much otherwise in 

^ A great city is a great desert. 



the mind ; you may take sarza to open th^ 
liver, steel to open the s})leen, flower of sul' 
phur for the lungs, castoreum for the brain; 
but no receipt openeth the heart but a true 
friend, to whom you may impart griefs, joys, 
fears, hopes, suspicions, counsels, and what- 
soever lieth upon the heart to oppress it, in a 
kind of civil shrift or confi?ssion. 

It is a strange thing to observe how high 
a rate great kings and monarchs do set upon 
this fruit of friendship wliereof we speak : so 
great, as they purchase it many times at the 
hazard of their own safety and greatness : for 
princes, in regard of the distance of their for- 
tune from that of their subjects and servants, 
cannot gather this fruit, except (to make 
themselves capable thereof) they raise some 
persons to be as it were companions, and al- 
most equals to themselves, which many times 
sorteth to inconvenience. The modern lan- 
guages give unto such persons the name of 
favourites, or privadoes, as if it were matter 
of grace, or conversation; but the Roman 
name attaineth the true use and cause thereof, 
naming them " parti ci pes curarum ;'' ^ for 
it is that which tieth the knot: and we see 
plainly that this hath been done, not by weak 
and passionate princes only, but by the wisest 
and most politic that ever reigned, who have 
oftentimes joined to themselves some of their 
servants, whom both themselves have called 
friends, and allowed others likewise to call 
them in the same manner, using the word 
which is received between private men. 

L. Sylla, when he conmianded Rome, 
raised Pompey (after surnamed the Great) to 
that height that Ponniey vaunted himself for 
Sylla's overmatch ; fi)r when he had carried 
the consulship for a friend of his. against the 
pursuit of Sylla, and that Sylla did a little 
resent thereat, and begaTi to speak great, 

2 I'aitakers iu our cares. 



FRIENDSHIP. 



39 



Pompey turned upon him again, and in effect 
bade him he quiet ; for that more men adored 
the sun rising than the sun setting. With 
Julius Caesar, Decimus Brutus had obtained 
that interest, as he set him down in his testa- 
ment for heir in remainder after his nephew : 
and this was the man that had power with 
him to draw him forth to his death : for when 
Caesar would have discharged the senate, in 
regard of some ill presages, and specially a 
dream of Calpurnia, this man lifted him 
gently by the arm out of his chair, telling 
him lie hoped he would not dismiss the se- 
nate till his wife had dreamed a better dream ; 
and it seemeth his favour was so great, as 
Antonius in a letter which is recited verbatim 
in one of Cicero's Pliilippics, calleth him " ve- 
nefica,'" — "witch;"' as if he had enchanted 
Caesar. Augustus raised Agrippa (though of 
mean birth) to that height, as, when he con- 
sulted with Maecenas about the marriage of 
his daughter Julia, Maecenas took the liberty 
to tell him, that he must either marry his 
daughter to Agrippa, or take away his life : 
there was no third way, he had made him so 
great. With Tiberius Caesar, Sejanus had 
ascended to that height as they two were 
termed and reckoned as a pair of friends. 
Tiberius, in a letter to him, saith, " Haec pro 
amicitia nostra non occultavi ; " ^ and the 
wliole senate dedicated an altar to Friendship, 
as to a goddess, in respect of the great dear- 
ness of friendsliip between tliem two. Thelike, 
or more, was between Septimius Severus and 
Plantianus; for he forced his eldest son to 
marry the daughter of Plantianus, and would 
often maintain Plantianus in doing affronts to 
his son; and did write also, in a letter to the 
senate, by these words : " I love the man so 
well, as I wish lie may over-live me."' Now, if 
these princes had been as a Trajan, or a Marcus 
Aurelius, a man might have thought that 
this had proceeded of an abundant goodness 
of nature ; but being men so wise, of such 
strength and severity of mind, and so extreme 
lovers of themselves, as all these were, it 
proveth most plainly that they found their 
own felicity (though as great as ever happened 
to mortal men) but as an half piece, except 



^ On account of our friendship I have not con- 
cealed these matters. 



they might have a friend to make it entire ; 
and yet, which is more, they were princes 
that had wives, sons, nephews ; and yet all 
these could not supply the comfort of friend- 
ship. 

It is not to be forgotten what Comineus 
observeth of his first master, Duke Charles 
the Hardy, namely, that he would communi- 
cate his secrets with none ; and least of all, 
those secrets which troubled him most. 
Whereupon he goeth on, and saith that 
towards his latter time that closeness did im- 
pair and a little perish his understanding. 
Surely Comineus might have made the same 
judgment also, if it had pleased him, of his 
second master, Lewis the Eleventh, whose 
closeness was indeed his tormentor. The 
parable of Pythagoras is dark, but true, " Cor 
ne edito," — "eat not the heart." Certainly, 
if a man would give it a hard phrase, those 
that want friends to open themselves unto are 
caimibals of their own hearts : but one thing 
is most admirable (wherewith I will conclude 
this first fruit of friendship), which is, that 
this communicating of a man's self to his 
friend works two conti-ary effects, for it re- 
doubleth joys, and cutteth griefs in halves : 
for there is no man that imparteth his joys to 
his friend, but he joyeth the more ; and no 
man that imparteth his griefs to his friend, 
but he grieveth the less. So that it is, in 
truth, of operation upon a man's mind of like 
virtue as the alchymists used to atti-ibute to 
their stone for man's body, that it worketh all 
conti-ary effects, but still to the good and 
benefit of nature : but yet, without praying 
in aid of alchymists, there is a manifest image 
of tliis in the ordinary course of nature ; for, 
in bodies, union sti-engtheneth and cherisheth 
any natural action ; and, on the other side, 
weakeneth and dulleth any violent impression; 
and even so it is of minds. 

The second fruit of friendship is healthful 
and sovereign for the understanding, as the 
first is for the affections ; for friendship maketh 
indeed a fair day i n the affections from storm 
and tempests, but it maketh daylight in the 
understanding, out of darkness and confusion 
of thoughts : neither is this to be understood 
only of faithful counsel, which a man re- 
ceiveth from his friend ; but before you come 
to that, certain it is, that whosoever hath his 



40 



ESSAYS. 



mind fraught with many thoughts, his wits 
and understanding do clarify and break up 
in the communicating and discoursing with 
another ; he tosseth his thoughts more easily ; 
he marshaleth them more orderly ; he seeth 
how they look when they are turned into 
words : linally, he waxeth wiser than him- 
self; and that more by an hour's discourse 
than by a day's meditation. It was well said 
by Themistocles to the King of Persia, " That 
speech was like cloth of Arras, opened and 
put abroad ; whereby the imagery doth 
appear in figure ; whereas in tlioughts they 
lie but as in packs." Neither is this second 
fruit of friendship, in opening the understand- 
ing, restrained only to such friends as are able 
to give a man counsel (they indeed are best), 
but even without that a man learneth of him- 
self, and bringeth his own thoughts to light, 
and whetteth his wits as against a stone, which 
itself cuts not. In a word, a man were better 
relate himself to a statue or picture, than to 
sufter his thoughts to pass in smother. 

Add now, to make this second fruit of 
friendship complete, that other point which 
lieth more open, and falleth within vulgar 
observation : which is faithful counsel from a 
friend. Heraclitus saith well in one of his 
enigmas, " Dry light is ever the best :" and 
certain it is, that the light that a man re- 
ceiveth by counsel from another, is drier and 
purer than that which cometh from his own 
understanding and judgment ; which is ever 
infused and drenched in his affections and 
customs. So as there is as much difference 
between the counsel that a friend giveth, and 
that a man giveth himself, as there is between 
the counsel of a friend and of a flatterer; for 
tliere is no such flatterer as is a man's self, 
and there is no such remedy against flattery 
of a mans self as the liberty of a friend. 
Counsel is of two sorts ; the one concerning 
manners, tlie other concerning business : for 
the first, the best preservative to keep the mind 
in health is the faithful admonition of afriend. 
The calling of a man's self to a strict account 
is a medicine sometimes too piercing and cor- 
rosive; reading good books of morality is a 
little flat and dead ; observing our faults in 
others is sometimes improper for our case ; but 
the best receipt (best I say to work and best 
to take) is the admonition of a friend. It is a 



strange thing to behold what gross errors and 
extreme absurdities many (especially of the 
greater sort) do commit for want of a friend 
to tell them of them, to the great damage both 
of their fame and fortune: for, as St. James 
saith, they are as men " that look sometimes 
into a glass, and presently forget tlieir own 
shape and favour : " as for business, a man 
may think, if he will, that two eyes see no 
more than one; or, that a gamester seeth 
always more than a looker-on ; or, that a man 
in anger is as wise as he that hath said o\ er 
the four and twenty letters; or, that a musket 
may be sliot olf as well upon the arm as upon 
a rest ; and such other fond and high imagi- 
nations, to think liimself all in all : but when 
all is done, the help of good counsel is that 
which setteth business straight ; and if any 
man think that he will take counsel, but it 
shall be by pieces ; asking counsel in one 
bushiess of one man, and in another business 
of another man ; it is well (that is to say, 
better, perhaps, than if he asked none at all), 
but he runneth two dangers; one, that he 
shall not be faithfully counselled ; for it is a 
rare thing, except it be from a perfect and 
entire friend, to have counsel given, but such 
as shall be bowed and crooked to some ends 
which he hath that giveth it : the other that 
he shall have counsel given, hurtful and un- 
safe (though with good meaning), and mixed 
partly of mischief, and partly of remedy ; 
even as if you would call a physician, that is 
thought good for the cure of the dise;ise you 
complain of, but is unacquainted with your 
body ; and, therefore, may put you in a way 
for a present cure, but overthroweth your 
health in some otlier kind, and so cure the 
disease, and kill the patient : but a friend, 
that is wholly acquainted witli a man's estate, 
will beware, by furthering any present busi- 
ness, how he dasheth u])on other inconve- 
nience; and, tlierefore, rest not upon scattered 
counsels; they will rather distract and mis- 
lead, than settle and direct. 

After these two noble fruits of friendship 
(peace in the affections, and su})port of the 
judgment), followetli the last fruit, whicli is 
like the })omegranate, full of many kernels ; 
I mean, aid anil bearing a part in all actions 
and occasions. Here the best way to represent 
to life tlie manifold use of friendship, is to 



EXPENSE. 



41 



cast and see how many tilings there are which 
a man cannot Jo himself ; and then it will 
appear that it was a sparing speech of the 
ancients to say, " that a friend is another 
himself; for that a friend is far more than 
himself." Men have their time, and die 
many times in desire of some things which 
they principally take to heart ; the bestowing 
of a child, the finishing of a work, or the 
like. If a man have a true friend, he may 
rest almost secure that the care of those things 
■will continue after him ; so that a man hath, 
as it were, two lives in his desires. A man 
hath a body, and that body is confined to a 
place : but where friendship is, all offices of 
life are, as it were, granted to him and his 
deputy ; for he may exercise them by his 
friend. How many things are there, which a 



man cannot, with any face, or comeliness, say 
or do himself ? A man can scarce allege his 
own merits with modesty, much less extol 
them : a man cannot sometimes brook to sup- 
plicate, or beg, and a number of the like : but 
all these things are graceful in a friend's 
mouth, which are blushing in a man's own. 
So again, a man"s person hath many proper 
relations which he cannot put otf. A man 
cannot speak to his son but as a father ; to 
his wife but as a husband ; to his enemy but 
upon terms : whereas a friend may speak as 
the case requires, and not as it sorteth with 
the person : but to enumerate these things 
were endless; I have given the rule, where a 
man cannot fitly play his own part, if he 
have not a friend, he may quit the stage. 



XXVIIL— OF EXPENSE. 



Riches are for spending, and spending for 
honour and good actions ; therefore extraor- 
dinary expense must be limited by the worth 
of the occasion ; for voluntary undoing may 
be as well for a man's country as for the king- 
dom of heaven ; but ordinary expense ought 
to be limited by a man's estate, and governed 
with such regard, as it be within his com- 
pass ; and not subject to deceit and abuse of 
servants ; and ordered to the best show, that 
the bills may be less than the estimation 
abroad. Certainly, if a man will keep but 
of even hand, his ordinary expenses ought to 
be but to the half of his receipts ; and if he 
think to wax rich, but to the third part. It 
is no baseness for the greatest to descend and 
look into their own estate. Some forbear it, 
not upon negligence alone, but doubting to 
bring themselves into melancholy, in respect 
they shall find it broken : but wounds can- 
not be cured without searching. He that can- 
not look into his own estate at all, had need 
both choose well those whom he employeth, 
and change them often; for new are more 
timorous and less subtle. He that can look 



into his estate but seldom, it behoveth him to 
turn all to certainties. A man had need, if 
he be plentiful in some kind of expense, to be 
as saving again in some other : as if he be 
plentiful in diet, to be saving in apparel : if 
lie be plentiful in the hall, to be saving in the 
stable, and the like ; for he that is plentiful in 
expenses of all kinds will hardly be preserved 
from decay. In clearing of a man's estate, 
he may as well hurt himself in being too sud- 
den, as in letting it run on too long; for 
hasty selling is commonly as disadvantage- 
able as interest. Besides, he that clears at 
once will relapse ; for finding himself out of 
straits, he will revert to his customs : but he 
that cleareth by degrees induceth a habit of 
frugality, and gaineth as well upon his mind 
as upon his estate. Certainly, who hath a 
state to repair, may not desjiise small things ; 
and, commonly, it is less dishonourable to 
abridge petty charges than to stoop to petty 
gettings. A man ought warily to begin 
charges, which once begun will continue : 
but in matters that return not, he may be 
more magnificent. 



42 



ESSAYS. 




[Themistocles. From an Antique Bust.] 



XXIX.— OF THE TRUE 



GREATNESS 
ESTATES. 



OF KINGDOMS AND 



The speech of Themistocles, the Athenian, 
which was haughty and arrogant in taking 
so much to himself, had been a grave and 
wise observation and censure, applied at 
large to others. — Desired at a feast to touch a 
lute, he said, " He could not fiddle, but yet 
he could make a small town a great city.'' 
These words (holpen a little with a metaphor) 
may express two differing abilities in those 
that deal in business of estate ; for, if a true 
survey be taken of counsellors and statesmen, 
there may be found; (though rarely) those 
which can make a small state great, and yet 
cannot fiddle : as, on the other side, there 
will be found a great many that can fiddle 
very cunningly, but yet are so far from being 
able to make a small state great, as their gift 
lieth the other waj^; to bring a great and 
flourishing estate to ruin and decay; and 
certaitdy, those degenerate arts and shifts 
whereby many counsellors and governors gain 
both favour with their masters and estimation 
with the vulgar, deserve no better name than 
fiddling ; being things rather pleasing for the 
time, and graceful to themselves only, tlian 
tending to the weal and advancement of the 
state wliich they serve. There are also (no 
doubt) counsellors and governors which may 



be held sufficient, " negotiis pares," able to 
manage affairs, and to keep them from preci- 
pices and manifest inconveniences; which, 
nevertheless, are far from the ability to raise 
and amplify an estate in power, means, and 
fortune : but be the workmen what they may 
be, let us speak of the work ; that is, the true 
greatness of kingdoms and estates, and the 
means thereof. An argument fit for great 
and mighty princes to have in their liand ; to 
the end, that neither by over-measuring their 
forces, they lose themselves in vain enter- 
prises : nor, on tlie other side, by under- 
valuing them, they descend to fearful and 
pusiUanimous counsels. 

The greatness of an estate, in bulk and 
territory, doth fall under measure; and the 
greatness of finances and revenue doth fall 
under computation. The population may 
appear by musters; and the number and 
greatness of cities and towns by cards and 
maps ; but yet there is not anything amongst 
civil affairs more subject to error than the 
right valuation and true judgment con- 
cerning the power and forces of an estate. 
The kingdom of heaven is compared, not to 
any great kernel, or nut, but to a grain of 
mustard-seed : which is one of the least 



TRUE GREATNESS OF KINGDOMS AND ESTATES. 



43 



grains, but hath in it a property and spirit 
hastily to get up and spread. So are there 
states great in territory, and yet not apt to 
enlarge or command; and some that have 
but a small dimension of stem, and yet apt 
to be the foundation of great monarchies. 

Walled towns, stored arsenals and armories, 
goodly races of horse, chariots of war, ele- 
phants, ordinance, artillery, and the like ; 
)all this is but a sheep in a lion's skin, 
except the breed and disposition of the 
people be stout and warlike. Nay, number 
(itself) in armies importeth not much, where 
the people is of weak courage ; for, as Virgil 
saith, " It never troubles a wolf how many 
the sheep be." The army of the Persians in 
the plains of Arbela was such a vast sea of 
people, as it did somewhat astonish the com- 
manders in Alexander's army, who came to 
him, therefore, and wished him to set upon 
them by night ; but he answered, " He 
would not pilfer the victory :"' and the 
defeat was easy. When Tigi-anes, the Armi- 
nian. being encamped upon a hill with four 
hundred thousand men, discovered the army 
of the Romans, being not above fourteen 
thousand, marching towards him, he made 
himself men-y with it, and said, " Yonder 
men are too many for an ambassage, and too 
few for a fight ;'' but before the sun set, he 
found them enow to give him the chase with 
infinite slaughter. Many are the examples 
of the great odds between number and 
courage : so that a man may truely make a 
judgment, that the principal point of great- 
ness in any state is to have a race of mili- 
taiy men. Neither is money the sinews of 
war (as it is trivially said), where the sinews 
of men's arms in base and eti'eminate people 
are failing : for Solon said well to Croesus 
(when in ostentation he shewed him his gold), 
" Sir, if any other come that hath better 
iron than you, he will be master of all this 
gold.'' Therefore, let any prince, or state, 
think soberly of his forces, except his militia 
of natives be of good and valiant soldiers ; 
and let princes, on the other side, that have 
subjects of martial disposition, know their own 
strength, unless they be otherwise wanting 
unto themselves. As for mercenary forces 
(which is the help in this case), all examples 
show that, whatsoever estate, or prince, doth 



rest upon them, he may spread his feathers 
for a time, but he will mew them soon after. 

The blessing of Judah and Issachar will 
never meet ; that the same people, or nation, 
should be both the lion's whelp and the ass 
between burdens; neither will it be, that a 
people overlaid with taxes should ever become 
valiant and martial. It is true that taxes, 
levied by consent of the estate, do abate 
men's courage less; as it hath been seen 
notably in the excises of the Low Countries ; 
and, in some degree, in the subsidies of 
England ; for, you must note, that we speak 
now of the heart, and not of the purse; so 
that, altliough the same tribute and tax, laid 
by consent or by imposing, be all one to 
the purse, yet it works diversely upon the 
courage. So that j^ou may conclude, that no 
people overcharged with, tribute is fit for 
empire. 

Let states, that aim at greatness take heed 
how their nobility and gentlemen do multiply 
too fast; for that maketh the common sub- 
ject grow to be a peasant and base swain, 
driven out of heart, and in eflect but the 
gentleman's labourer. Even as you may see 
in coppice woods ; if you leave your staddles 
too thick, you shall never have clean under- 
wood, but shrubs and bushes. So in coun- 
ti-ies, if the gentlemen be too many the 
commons will be base ; and you will bring it 
to that, that not the hundredth poll v/ill be 
fit for a helmet : especially as to the infanhy, 
which is the nerve of an army ; and so there 
will be great population and little strength. 
This which I speak of hath been no Avhere 
better seen than by comparing of England 
and France; whereof England, though far 
less in territory and population, hath been 
(nevertheless) an overmatch; in regard the 
middle people of England make good soldiers, 
Avhich the peasants of France do not: and 
herein the device of King Henry the Seventh 
(whereof I have spoken largely in the history 
of his life) Avas profound and admirable ; in 
making farms and houses of husbandry of a 
standard; that is, maintained with such a 
proportion of land unto them as may breed a 
subject to live in convenient plenty, and no 
servile condition : and to keep the plough in 
the hands of the owners, and nor mere 
hirelings ; and thus indeed you shall attain 



44 



ESSAYS. 



to Virgil's character, which he gives to ancient 
Italy : 

" Terra potens armis atque ubcre glebaj."' 

Neither is that state (which, for anytliing I 
know, is almost peculiar to England, and 
hardly to be found any where else, except it 
be, perliaps, in PolandJ to be passed over; I 
mean the state of free servants and attendants 
upon noblemen and gentlemen, whicli are no 
ways inferior unto the yeomanry for arms ; 
and, therefore, out of all question, the splen- 
dour and magnificence, and great retinues, 
and hospitality of noblemen and gentlemen 
received into custom, do much conduce unto 
martial greatness ; whereas, conti-ari wise, the 
close and reserved living of noblemen and 
gentlemen causeth a penury of military 
forces. 

By all means it is to be procured that the 
trunk of Nebuchadnezzar's ti'ee of monarchy 
be great enough to bear the branches and the 
boughs ; that is, that the natural subjects of 
the crown, or state, bear a sufficient proportion 
to the stranger subjects that they govern ; 
therefore all states that are liberal of naturali- 
zation towards strangers are fit for empire ; 
for to think that a handful of people can, with 
the greatest courage and policy in the world, 
embrace too large extent of dominion, it may 
hold for a time, but it will fail suddenly. 
The Spartans were a nice people in point of 
naturalization ; whereby, while they kept their 
compass, they stood firm ; but when they did 
spread, and their boughs were become too 
great lor their stem, they became a windfall 
upon the sudden. Never any state was, in 
this point, so open to receive strangers into 
their body as were the Romans ; therefore it 
sorted with them accordingly, for they grew 
to the greatest monarchy. Their maimer Avas 
to grant naturalization (which they called 
*'jus civitatis"), and to grant it in the highest 
degree, that is, not only "jus commercii, ^ 
jus connubii,^ jus haereditatis;" "* but also, 
"jus suifragii,'"'^ and "jus honorum ;" ^ and 
this not to singular persons alone, but likewise 
to whole families; yea, to cities, and some- 

• For deeds of arms and fertile soil renown'd. 
2 Right of trade. ^ Right of marriage. 

•' Right of inheritance. ^ Right of siiflr age. 
'i Right of honours. 



times to nations. Add to this their custom 
of plantation of colonies, whereby the Roman 
plant was removed into the soil of other nations, 
and, putting both constitutions together, you 
will say, that it was not the Romans that 
spread upon the world, but it was the world 
that spread upon the Romans; and that was 
the sure way of greatness. I have marvelled 
sometimes at .Spain, how they clasp and con- 
tain so large dominions with so few natural 
Spaniards; but sure the whole compass of 
Spain is a very great body of a tree, far above 
Rome and Sparta at the first; and, besides, 
though they have not had that usage to 
naturalize liberally, yet they have that 
which is next to it ; that is, to employ, almost 
indifi'erently, all nations in their militia of 
ordinary soldiers ; yea, and sometimes in their 
highest commands; nay, it seemeth at this 
instant they are sensible of this want of na- 
tives; as by the pragmatical sanction, now 
published, appeareth. 

It is certain, that sedentary and within-door 
arts, and delicate manufactures (that require 
rather the finger than the arm), have in their 
nature a contrariety to a military disposition; 
and generally all warlike people are a little 
idle, and love danger better than travail ; 
neither must they be too much broken of it, if 
they shall be preserved in vigour : therefore 
it was great advantage in the ancient states of 
Sparta, Athens, Rome, and others, that they 
had the use of slaves, which commonly did 
rid those manufactures ; but that is abolished, 
in greatest part, by the Christian law. That 
which cometh nearest to it is, to leave those arts 
chiefly to shangers (which, for that piupose, 
are the more easily to be received), and to 
contain the principal bulk of the vulgar na- 
tives within those three kinds, tillers of the 
ground, free servants, and handicraftsmen of 
strong and manly art,s; as smiths, masons, 
carpenters, &c., not reckoning professed 
soldiers. 

But, above all, for empire and greatness, it 
importeth most, that a nation do jirofess arms 
as their principal honour, study, and occupa- 
tion ; for the things which we I'ormerly have 
spoken of are but habilitations towards arms ; 
and what ishabilitation without intention and 
act ? Romulus, after his death, (as they report 
or feign,) sent a present to the Romans, that 



TRUE GREATNESS OF KINGDOMS AND ESTATES. 



45 



above all they should intend arms, and then 
they should prove the greatest emph-e of the 
world. The fabric of the state of Sparta was 
wholly (though not wisely) framed and com- 
posed to that scope and end ; the Persians and 
Macedonians had it for a flash ; the Gauls, 
Germans, Goths, Saxons, Normans, and others, 
had it for a time : the Turks have it at this 
day, though in great declination. Of Chris- 
tian Europe, they that have it are in efl'ect 
only the Spaniards : but it is so plain, that 
every man profiteth in that he most intendeth, 
that it needeth not to be stood upon : it is 
enough to point at it; that no nation which 
doth not directly profess arms, may look to 
have greatness fall into their mouths ; and, on 
the other side, it is a most certain oracle of 
time, that those states that continue long in 
that profession (as the Romans and Turks 
principally have done) do wonders; and those 
that have professed arms but for an age have, 
notwithstanding, commonly attained that 
greatness in that age whicli maintained them 
long after, Avhen their profession and exercise 
of arms had grown to decay. 

Incident to this point, is for a state to have 
those laws or customs whicli may reach forth 
unto them just occasions (as may be pre- 
tended) of war; for there is that justice im- 
printed in the nature of men, that they enter 
not upon M'ars (whereof so many calamities 
do ensue,) but upon some, at the least spe- 
cious grounds and quarrels. The Turk hath 
at hand, for cause of war, the propagation of 
his law or sect, a quarrel that he may always 
command. The Romans, though they es- 
teemed the extending the limits of their em- 
pire to he great honour to their generals when 
it was done, yet they never rested upon that 
alone to begin a war : iirst, therefore, let 
nations that pretend to greatness have this, 
that they be sensible of wrongs, either upon 
borderers, merchants, or politic ministers ; 
and that they sit not too long upon a provo- 
cation : secondly, let them be pressed and 
ready to give aids and succours to their con- 
federates ; as it ever was with the Romans ; 
insomuch, as if the confederates had leagues 
defensive with divers other states, and, upon 
invasion ottered, did implore their aids seve- 
rally, yet the Romans would ever be the 
foremost, and leave it to none other to have 



the honour. As for the wars, which were an- 
ciently made on the behalf of a kind of party 
or tacit conformity of estate, I do not see how 
they may be well justified : as when the 
Romans made a war for the liberty of Graecia : 
or, when the Lacedaemonians and Athenians 
made wars to set up or pull down democra- 
cies and oligarchies : or when wars were made 
by foreigners, under the pretence of justice 
or protection, to deliver the subjects of others 
from tyraimy and oppression, and the like. 
Let it suffice, that no estate expect to be 
great, that is not awake upon any just occa- 
sion of arming. 

Nobody can be healthful without exercise 
neither natural body nor politic ; and, cer- 
tainly, to a kingdom, or estate, a just and 
honourable war is the true exercise. A civil 
war, indeed, is like the heat of a fever ; but 
a foreign war is like the heat of exercise, and 
serveth to keep the body in health : for in a. 
slothful peace, both courages will effeminate 
and manners corrupt : but howsoever it be 
for happiness, without all question for great- 
ness, it maketh to be still for the most part 
in arms ; and the strength of a veteran army 
(though it be a chargeable business), always 
on foot, is that wliich commonly giveth the 
law, or at least, the reputation atuongst all 
neighbour states, as may well be seen in 
Spain, which hath had, in one part or other, 
a veteran army almost continually, now by 
the space of six score years. 

To be master of the sea is an abridgment 
of a monarchy. Cicero, writing to Atticus 
of Pompey's preparation against Caesar, saith 
'' Consilium Pompeii plane Themistocleum 
est ; putat enim, qui mari potitur, eum rerum 
potiri;'"i and without doubt, Pompey had 
tired out Caesar, if upon vain confidence he 
had not left that way. We see the great 
effects of battles by sea : the battle of Actium 
decided the empire of the world ; the battle 
of Lepanto arrested the greatness of the Turk. 
There be many examples where sea tights 
have been final to the war : but this is when 
princes, or states, have set up their rest upon 
the battles ; but this much is certain, that he 

1 Pompey's plan is clearly that of Theraistocles, 
for he believes that whoever is master of the sea 
will possess the empire. 



46 



ESSAYS. 



that commands the sea is at great liberty, and 
may take as much and as little ol" the war as 
he will; whereas those that be strongest by 
land are many times, nevertheless, in great 
straits. Surely, at this day, w ith us of Europe 
the vantage of strength at sea (which is one 
of the principal dowries of this kingdom of 
Great Britain) is great ; both because most of 
the kingdoms of Europe are not merely inland, 
but girt with the sea most part of their compass ; 
and because the wealth of both Indies seems, 
in great part, but an accessary to the com- 
mand of the seas. 

The wai'S of later ages seem to be made in 
the dark, in respect to the glory and honour 
which reflected upon men from the wars in 
ancient time. There be now, for martial 
encouragement, some degrees and orders of 
chivalry which nevertheless, are conferred 
promiscuously upon soldiers and no soldiers, 
and some remembrance perhaps upon the 
escutcheon, and some hospitals for maimed 
soldiers, and such like things ; but in ancient 
times, the trophies erected upon the place of the 
victoiy ; the funeral laudatives and monuments 
for those that died in the wars ; the crowns 
and garlands personal ; the style of emperor 
which the great kings of the world after bor- 
rowed ; the triumphs of the generals upon 
their return ; the great donatives and largesses 



upon the disbanding of the armies, were 
things able to inflame all men's courages ; 
but above all, that of the triumph amongst 
the Romans was not pageants, or gauder}', 
but one of the wisest and noblest institutions 
that ever was ; for it contained three things, 
honour to the general, riches to the treasury 
out of the spoils, and donatives to the army : 
but that honour, perhaps, were not fit for 
monarchies, except it be in the person of the 
monarch himself, or his sons ; as it came to 
pass in the times of the Roman emperors, 
who did impropriate the actual triumphs to 
themselves and their sons, for such wars as 
they did achieve in person, and left only for 
wars achieved by subjects, some triumphal 
garments and ensigns to the general. 

To conclude : no man can by care taking 
(as the Scripture saith), " add a cubit to his 
stature," in this little model of a man's body ; 
but in the great fame of kingdoms and com- 
monwealths, it is in the power of princes, or 
estates, to add amplitude and greatness to 
their kingdoms ; for by introducing such 
ordinances, constitutions, and customs, as we 
have now touched, they may sow greatness 
to their posterity and succession : but these 
things are commonly not observed, but left 
to take their chance. 



EEGIMEX OF HEALTH. 



47 




[Celsiis. From an Annqne Gem.] 



XXX.— OF REGIMEN OF HEALTH. 



Thebi: is a wisdom in this beyond the rules 
of physic : a man's own observation, what he 
finds good of, and what he find^ hurt of, is 
the best physic to preserve health ; but it is 
a safer conclusion to say, "• This agreeth not 
well with me, therefore I will not continue 
it;" than this, -''I find no offence of this, 
therefore I may use it :"' for strength of 
nature in youth passeth over many excesses 
which are owing a man till his age. Discern 
of the coming on of years, and think not to do 
the same things still ; for age will not be 
defied. Beware of sudden change in any 
great point of diet, and, if necessity enforce 
it, fit the rest to it ; for it is a secret both in 
nature and state, that it is safer to change 
many things than one. Examine thy cus- 
toms of diet, sleep, exercise, apparel, and the 
like ; and try, in anything thou shalt judge 
hurtful, to discontinue it by little and little : 
but so, as if thou dost find any inconvenience 
by the change, thou come back to it again : 
for it is hard to distinguish that which is 
generally held good and wholesome, from 
that which is good particularly, and fit for 
thine own body. To be free-minded and 
cheerfully disposed at hours of meat and of 
sleep, and of exercise, is one of the best pre- 
cepts of long lasting. As for the passions 



and studies of the mind, avoid en^-y, anxious 
fears, anger, fretting inwards, subtle and 
knotty inquisitions, joys, and exhilarations 
in excess, sadness not communicated. En- 
tertain hopes, miith rather than joy, variety 
of delights, rather than surfeit of them : won- 
der and admiration, and therefore novelties ; 
studies that fill the mind with splendid and 
illushious objects, as histories, fables, and 
contemplations of nature. If you fly physic 
in health altogether, it will be too strange for 
your body when you shall need it ; if you 
make it too familiar, it will work no extra- 
ordinary effect when sickness cometh. I 
commend rather some diet, for certain sea- 
sons, than frequent use of physic, except it 
be grown into a custom : for those diets alter 
the body more, and trouble it less. Despise 
no new accident in your body, but ask 
opinion of it. In sickness, respect health 
principally ; and in health, action : for those 
that put their bodies to endure in health, may, 
in most sicknesses which are not very sharp, 
be cured only with diet and tendering. Cel- 
sus could never have spoken it as a physician, 
had he not been a wise man withal, when he 
giveth it for one of the great precepts of 
health and lasting, that a man do vary and 
interchange contraries, but with an inclina- 



48 



ESSAYS. 



tion to the more benign extreme : use fasting 
and full eating, but rather full eating ; watch- 
ing and sleep, but rather sleep; sitting and 
exercise, but rather exercise, and the like : so 
shall nature be cherished, and yet taught 
masteries. Physicians are some of them so 
pleasing and conformable to the humour of 
the patient, as they press not the true cure of 



the disease; and some other are so regular in 
proceeding according to art for the disease, as 
tliey respect not sutKciently the condition of 
the patient. Take one of a middle temper; 
or, if it may not be found in one man. com- 
bine two of either sort; and forget not to call 
as well the best acquainted with your bodv, 
as the best reputed of for his faculty. 




[Henry_VII. From the Tomb at Westminster.] 



XXXI.— OF SUSPICION. 



Suspicions among thoughts are like bats 
among birds, they ever fly by twilight : cer- 
tainly they are to be repressed, or at the least 
well guarded; for they cloud the mind, they 
lose friends, and they check with business, 
whereby business cannot go on currently and 
constantly : they dispose kings to tyranny, 
husbands to jealousy, wise men to irresolvi- 
tion and melancholy : they are defects, not 
in the heart, but in the brain ; for they take 
place in the stoutest natures, as in the ex- 
ample of Henry VII. of England; there 
was not a more suspicious man nor a more 
stout : and in such a composition they do 
small hurt; for commonly they are not ad- 
mitted, but with examination, whether they 
be likely or no ; but in fearful natures they 



gain ground too fast. There is nothing makes 
a man suspect much, more than to know 
little; and therefore men should remedy 
suspicion by procuring to know more, and 
not to keep their suspicions in smother. 
What would men have ? do they think those 
they employ and deal witli are saints'? do 
they not tliink they will have tlieir own ends, 
an(l be truer to themselves than to themi? 
therefore there is no better way to moderate 
suspicions, than to account upon such sus- 
picions as true, and yet to bridle them as 
false : for so far a man ought to make use of 
suspicions, as to provide, as if that should be 
true that he suspects, yet it may do him no 
hurt. Suspicions that the mind of itself 
gathers are but buzzes; but suspicions that 



DISCOL'RSE. 



49 



are artificially novirished. and put into men's 
heads by the tales and whisperings of others, 
have stings. Certainly, the best mean, to 
clear the way in this same wood of suspicions, 
is frankly to communicate them with the 
party that he suspects; for thereby he shall 
be sure to know more of the truth of them 
than he did before; and withal shall make 



that party more circumspect, not to give fur- 
ther cause of suspicion ; but this would not 
be done to men of base natures; for they, if 
they find themselves once suspected, will 
never be true. The Italian says, "Sospetto 
licentia fede;""^ as if suspicion did give a 
passport to faith ; but it ought rather to kindle 
it to discharge itself. 



XXXII.— OF DISCOURSE. 



Some in their discourse desire rather com- 
mendation of wit. in being able to hold all 
arguments, than of judgment, in discerning 
what is true ; as if it were a praise to know 
what might be said, and not what should be 
thought. Some have certain common places 
and themes, wherein they are good, and want 
variety; which kind of poverty is for the most 
part tedious, and, when it is once perceived, 
ridiculous. The honourablest part of talk is 
to give tlie occasion ; and again to moderate 
and pass to somewhat else, for then a man 
leads the dance. It is good in discourse, and 
speech of conversation, to vaiy and inter- 
mingle speech of the present occasion with 
ai'guments, tales with reasons, asking of ques- 
tions with telling of opinions, and jest with 
earnest; for it is a dull thing to tire, and as 
we say now, to jade anything too far. As for 
jest, there be certain things which ought to be 
privileged from it ; namely, religion, matters 
of state, great persons, any man's present 
business of importance, and any case that 
deserveth pit}- ; yet there be some that think 
their wits liave been asleep, except they 
dart out somewhat that is piquant, and to 
the quick; that is a vein whicli would be 
bridled ; 

" Parce, pucr, stimulis, et fortius utere loris.*'2 

And, generally, men ought to find the dif- 
ference between saltness and bitterness. Cer- 
tainly, he that hath a satirical vein, as he 
maketh others afraid of his wit, so he had 
need be afraid of others' memory. He that 
questioneth much, shall learn much, and 

^ Suspicion is the passport to faith. 

^ Boy, spare tlie spur, and tightly grasp the reins. 



content much ; but especially if he apply his 

questions to the skill of the persons whom he 
asketh; for he shall give them occasion to 
please themselves in speaking, and himself 
shall continually gather knowledge ; but let 
his questions not be troublesome, for that is 
fit for a poser ; and let him be sure to leave 
other men their turns to speak : nay, if there 
be any that would reign and take up all the 
time, let him find means to take them off, 
and to bring others on, as musicians used to 
do with those that dance too long galliards. 
If you dissemble sometimes your knowledge 
of that you are thought to know, you shall 
be thought, another time, to know that you 
know not. Speech of a man's self ought to 
be seldom, and well chosen. I knew one was 
wont to say in scorn, '•' He must needs be a 
wise man, he speaks so much of himself:" 
and there is but one case wherein a man may 
commend himself with good grace, and that 
is in commending virtue in another, especi- 
ally if it be such a virtue whereunto himself 
pretendeth. Speech of touch towards others 
should be sparingly used; for discourse 
ought to be as a field, without coming home 
to any man. I knew two noblemen, of the 
west part of England, whereof the one was 
given to scoff, but kept ever royal cheer in his 
house ; the other would ask of those that had 
been at the other's table, '" Tell truly, was 
there never a flout or dry blow given?"' To 
which the guest would answer, " Such and 
such a thing passed." The lord would say, 
'' I thought he would mar a good dinner." 
Discretion of speech is more than eloquence ; 
and to speak agreeable to him with whom we 
deal, is more than to speak in good words, or 
in good order. A good continued speech, 



50 



ESSAYS. 



without a good speech of interlocution, shews 
slowness ; and a good repl\^, or second speech, 
without a good settled speech, sheweth shal- 
lowness and weakness. As we see in beasts, 
that those that are weakest in the course, are 



)'et nimblest in the turn ; as it is betwixt the 
greyhound and the hare. To use too many 
circumstances, ere one come to the matter, is 
wearisome ; to use none at all is blunt. 



XXXIII.— OF PLANTATIONS. 



Plantations are amongst ancient, primitive, 
and heroical works. When the world Avas 
voung it begat more children ; but now it is 
old it begets fewer : for I may justly accomit 
new plantations to be the children of former 
kingdoms. I like a plantation in a pure 
soil ; that is, where people are not displanted 
to the end to plant in others; for else it is 
rather an extirpation than a plantation. 
Planting of countries is like planting of woods ; 
for you must make account to lose almost 
twenty years' profit, and expect your recom- 
pense in the end : for the principal thing that 
hath been the destruction of most plantations, 
hath been the base and hasty drawing of 
profit in the first years. It is true, speedy 
profit is not to be neglected, as far as may 
stand with the good of the plantation, but no 
further. It is a shameful and unblessed thing 
to take the scum of people and wicked con- 
demned men, to be the people with whom 
you plant; and not only so, but it spoileth 
the plantation ; for they will ever live like 
rogues, and not fall to work, but be lazy, and 
do mischief, and spend victuals, and be 
quickly weary, and then certify over to their 
country to the discredit of the plantation. 
The people wherewith you plant ought to be 
gardeners, ploughmen, labourers, smiths, car- 
penters, joiners, fishermen, fowlers, with some 
few apothecaries, surgeons, cooks, and bakers. 
In a country of plantation, first look about 
what kind of victual the counti-y yields of 
itself to hand: as chestnuts, walnuts, pine- 
apples, olives, dates, plums, cherries, wild 
honey, and the like, and make use of them. 
Then consider what victual, or esculent things 
there are, which grow speedily, and within the 
year; as parsnips, caiTots, turnips, onions, 
radish, artichokes of Jerusalem, maize, and 
the like : for wheat, barley, and oats, they ask 
too much labour ; but with pease and beans 



you may begin, both because they ask less 
labour, and because they serve for meat as 
well as for bread ; and of rice likewise cometh 
a great increase, and it is a kind of meat. 
Above all, there ought to be brought store of 
biscuit, oatmeal, flour, meal, and the like, in 
the beginning, till bread may be had. For 
beasts, or birds, take chiefly such as are least 
subject to diseases, and multiply fastest; as 
swine, goats, cocks, hens, turkeys, geese, house- 
doves, and the like. The victual in planta- 
tions ought to be expended almost as in a 
besieged town ; that is, with certain allowance: 
and let the main part of the ground employed 
to gardens or corn, be to a common stock : and 
to be laid in, and stored up, and then delivered 
out in proportion : besides some spots of ground 
that any particular person will manure for 
his own private use. Consider, likewise, what 
commodities the soil where tlie plantation is 
doth naturally yield, that they may some 
Avay help to defray the charge of the planta- 
tion ; so it be not, as was said, to the untimely 
prejudice of the main business, as it hath fared 
with tobacco in Virginia. AV'ood commonly 
abouiuleth but too much; and therefore 
timber is fit to be one. If there be iron ore, 
and streams whereupon to set the mills, iron 
is a brave commodity where wood aboundeth. 
Making of bay-salt, if the climate be proper 
for it, would be put in experience : growing 
silk, likewise, if any be, is a likely commo- 
dity : pitch and tar, where store of firs and 
pines are, will not fail ; so drugs and sweet 
woods, where they are, cannot but yield great 
profit: soap-ashes likewise, and other things 
that may be thought of; but moil not too much 
under ground, for the hope of mines is very 
uncertain, and useth to make the planters lazy 
in other things. For government, let it be 
in the hands of one, assisted with some coun- 
sel : and let them have commission to exercise 



KICHES. 



51 



martial laws, with some limitation; and 
above all, let men make that profit of being 
in the wilderness, as they have God always, 
and his service before their eyes : let not the 
government of the plantation depend upon too 
many counsellors and undertakers in the 
counti-y that planteth, but upon a temperate 
number; and let those be rather noblemen 
and gentlemen, than merchants ; for they look 
ever to the present gain : let there be freedoms 
from custom, till the plantations be of strength ; 
and not only freedom from custom, but free- 
dom to carry their commodities where they 
make their best of them, except there be some 
special cause of caution. Cram not in people, 
by sending too fast, company after company ; 
but rather liearken how they waste, and send 
supplies proportionably ; but so as the number 
may live well in the plantation, and not by 
surcharge be in penury. It hath been a great 
endangering to the health of some plantations, 
that they have built along the sea and rivers, 
in marish and unwholesome grounds: there- 
fore, though you begin there, to avoid carriage 



and other like discommodities, yet build 
still rather upwards from the stream, than 
along. It concerneth likewise the health of 
the plantation that they have good store of salt 
with them, that they may use it in their vic- 
tuals when it shall be necessary. If you 
plant where savages are, do not only entertain 
them with trifles and gingles, but use them 
justly and graciously, with sufficient guard 
nevertheless ; and do not win their favour by 
helping them to invade their enemies, but for 
their defence it is not amiss; and send oft of 
them over to the country that plants, that 
they may see a better condition than their 
own, and commend it Avhen they return. When 
the plantation grows to strength, then it is 
time to plant with women as well as with men ; 
that the plantation may spread into generations, 
and not be ever pieced from without. It is 
the sinfullest thing in the world to forsake or 
destitute a plantation once in forwardness ; for, 
besides the dishonour, it is the guiltiness of 
blood of many commiserable persons. 



XXXIY.— OF RICHES. 



I CANNOT call riches better than the baggage 
of virtue; the Roman word is better, " impe- 
dimenta;" for as the baggage is to an army, 
so is riches to virtue; it cannot be spared nor 
left behind, but it hindereth the march ; yea, 
and the care of it sometimes loseth or dis- 
turbeth the victory ; of great riches there is 
no real use, except it be in the distribution ; 
the rest is but conceit ; so saith Solomon, 
" Where much is, there are many to consume 
it ; and what hath the owner but the sight of 
it with his eyes ?" The personal fruition in 
any man cannot reach to feel great riches : 
there is a custody of them ; or a power of 
dole and donative of them ; or a fame of them ; 
but no solid use to the owner. Do yoii not 
see what feigned prices are set upon little 
stones and rarities? and what works of 
ostentation are undertaken, because there 
might seem to be some use of great riches ^^ 

1 In his desire of acquiring fortune it was evident 



But then you will say, they may be of use 
to huj men out of dangers or troubles ; as 
Solomon saith, " Riches are as a sti'ong hold 
in the imagination of the rich man;"' but 
this is excellently expressed, that it is in 
imagination, and not always iu fact : for, 
certainly, great riches have sold more men 
than they have bought out. Seek not proud 
riches, but such as thou mayest get justly, 
use soberly, distribute cheerfully, and leave 
contentedly ; yet have no abstract or friarly 
contempt of them; but distinguish, as Cicero 
saith well of Rabirius Posthumus, " In studio 
rei amplificandae apparebat, non avaritiae 
praedam, sed instrumentum bonitati quaeri." 
Hearken also to Solomon, and beware of 
hasty gathering of riches ; " Qui festinat ad 
divitias, non erit insons.'"^ The poets feign, 



that he sought not the gratification of avarice, but 
means for enlarged benevolence. 
2 He who hastens to get rich, y\U.\ not be innocent. 
E 2 



52 



ESSAYS. 



tkat wlien Plutus (which is riches) is sent; 
from Jupiter, he limps, and goes slowly ; but 
when he is sent from Pluto, lie runs, and is 
swift of foot; meaning, that riches gotten by 
good means and just labour pace slowly ; 
but when they come by the death of others 
(as by the course of inheritance, testaments, 
and the like), they come tumbling upon a 
man : but it might be applied likewise to 
Pluto, taking him for the devil: for when 
riches come from the devil (as by fraud and 
oppression, and unjust means), they come 
upon speed. The ways to enrich are many, 
and most of them foul : parsimony is one of 
the best, and yet is not innocent; for it with- 
holdeth men from works of liberality and 
charity. The improvement of the ground is 
the most natural obtaining of riches ; for it is 
our great mother's blessing, the earth's ; 
but it is slow ; and yet, where men of great 
wealth do stoop to husbandry, it multiplieth 
riches exceedingly. I knew a nobleman in 
England that had the greatest audits of any 
man in my time, a great grazier, a great 
sheep master, a great timber man, a great 
collier, a great corn master, a great lead man, 
and so of iron, and a number of the like 
points of husbandry ; so as the earth seemed 
a sea to him in respect of the perpetual im- 
portation. It was truly observed by one, 
" That himself came very hardly to a little 
riches, and very easily to great riches;" for 
when a man's stock is come to that, that he 
can exi)ect the prime of markets, and over- 
come those bargains, which for their great- 
ness are few men's money, and be partner in 
the industries of younger men, he camiot but 
increase mainly. The gains of ordinary 
trades and vocations are honest, and furthered 
by two things, chiefly, by diligence, and b}' 
a good name for good and fair dealing ; but 
the gains of bargains are of a more doubtful 
nature, when men shall wait upon other's 
necessity : broke by servants and instruments 
to draw them on ; put otf others cunningly 
that would be better chapmen, and the like 
practices, which are crafty and naughty ; as 
for the chopping of bargains, when a man 
buys not to hold, but to sell over again, that 
eommonly grindeth double, both upon the 
seller and upon the buyer. Sharings do greatly 
enrich, if the hands be well chosen that are 



trusted. Usury is the certainest means of 
gain, though one of the worst, as that whereby 
a man doth eat his bread, " in sudore vultfis 
alieni;''^ and besides, doth plougli upon 
Sundays : but yet certain though it be, 
it hath flaws ; for that the scriveners 
and brokers do value unsound men to serve 
their own turn. The fortune, in being the 
first in an invention, or in a privilege, 
doth cause sometimes a Avonderful over- 
growth in riches, as it was with the first 
sugar man in the Canaries : therefore, if 
a man can play the true logician, to have 
as well judgment as invention, he may do 
great matters, especially if the times be fit : 
he that resteth upon gains certain, shall 
hardly grow to great riches ; and he that 
puts all upon adventures, doth oftentimes 
iDreak and come to poverty : it is good, there- 
fore to guard adventures w ith certainties that 
may uphold losses. Monopolies, and co- 
emption of wares for re-sale, where they are 
not restrained, are great means to enrich ; 
especially if the party have intelligence 
what things are like to come into request, and 
so store himself beforehand. Riches gotten 
by service, though it be of the best rise, yet 
when they are gotten by flattery, feeding 
humours, and other servile conditions, they 
may be placed amongst the worst. As for 
fishing for testaments and executorships (as 
Tacitus saith of Seneca, '• Testamenta et 
orbos tamquam indagine capi.")* it is yet 
worse, by how much men submit themselves 
to meaner persons than in service. Believe 
not much them, that seem to despise riches, 
for they despise them that despair of them ; 
and none worse when they come to them. 
Be not penny-wise ; riches have wings, and 
sometimes they fly away of themselves, some- 
times they must be set flying to bring in 
more. INIen leave their riches either to their 
khidred, or to the public ; and moderate portions 
prosper best in both. A great state left to 
an heir, is as a lure to all the birds of prey 
round about to seize on him, if he be not the 
better established in yeai-s and judgment : 
likewise, glorious gifts and foundations are 



' In the sweat of another's brow. 
2 That wills and childless persons wore taken by 
him as if with a net. 



PROPHECIES. 



55 



like sacrifices without salt; and but the 
painted sepulchres of alms, which soon will 
putrefy and corrupt inwardly : therefore 
measure not thine advancements by quantity, 



but frame them by measure : and defer not 
charities till death ; for, certainly, if a man 
weigh it rightly, he that doth so is rather 
liberal of another man's than of his own. 



XXXV.— OF PROPHECIES. 



I MEAN not to speak of divine prophecies, nor 
of heathen oracles, nor of natural predictions ; 
but only of prophecies that have been of cer- 
tain memory, and from hidden causes. Saith 
the Pythonissa to Saul, " To-morrow thou and 
thy son shall be with me." Virgil hath these 
verses from Homer : 

" Hie (lomus iEiiea cunctis dominabitur oris, 
Et uuti natorum, et qui uasceutur ab ilUs."^ 

A prophecy as it seems of the Roman empire. 
Seneca the ti-agedian hath these verses : 



Venient annis 



Saecvila seris, qiiibus Oceanus 
"Viuciila rerum laxet, et ingens 
Pateat Tellus, Tiphysque novos 
Detogat orbes ; nee sit terris 
Ultima Thule:"--2 

a prophecy of the discovery of America. 
The daughter of Polycrates dreamed that 
Jupiter bathed her father, and Apollo anointed 
him ; and it came to pass that he was cruci- 
fied in an open place, where tlie sun made his 
body run with sweat, and the rain washed it. 
Philip of Macedon dreamed he sealed up his 
wiles belly ; whereby he did expound it, that 
his wife should be barren ; but Aristander the 
soothsayer told him his wife was with child, 
because men do use to seal vessels that are 
empty. A phantasm that appeared to M. 
Brutus in his tent, said to liim, " Philippis 
iterum me videbis.""^ Tiberius said to 

^ Here o'er tlie prostrate earth and subject main 
Sliall thy proud family ^Eneas reign. 
And late posterity their sway retain. 

2 The time wiU come in distant years 
When, to the world that now appears. 
Another and an equal land 

Shall ocean's loosening chains expand. 
The daring pilot shall explore 
A second world's untolding shore. 
And Thule be no longer found, 
Fix'd at the earth's remotest bound. 

3 "i'ou shall see me again at Philippi. 



Galba, " Tu quoque, Galba, degustabis im- 
perium." * In Vespasian's time there went a 
prophecy in the East, that those that should 
come forth of Judea, should reign over the 
world ; which though it may be was meant 
of our Saviour, yet Tacitus expounds it of 
A'espasian. Domitian dreamed, the night 
before he was slain, that a golden head was 
growing out of the nape of his neck ; and 
indeed the succession that followed him, for 
many years, made golden times. Henry 
the Sixth of England said of Henry the 
Seventli, when he was a lad, and gave 
him water, '' This is the lad that shall 
enjoy the crown for which we strive." Vv^hen 
I was in France, I heard from one Dr. Pena, 
that the queen mother, who was given to 
curious arts, caused the king her husband's 
nativity to be calculated under a false name ; 
and the astrologer gave a judgment, that he 
should be killed in a duel ; at which the 
queen laughed, thinking her husband to be 
above challenges and duels ; but he was 
slain upon a course at tilt, the splinters of the 
stalf of Montgomery goiiig in at his beaver. 
Tlie trivial prophecy which I heard when I 
was a child, and queen Elizabeth was in the 
Hower of her years, was, 

" ^Yhcn hempe is sponne 
England's done :'' 

whereby it was generally conceived, that after 
the princes had reigned which had the prin- 
cipal letters of that word hempe (which were 
Henry, Edward, Mary, Philip, and Eliza- 
beth), England should come to utter confu- 
sion ; which thanks be to God, is verified 
only in the change of the name; for that the 
king's style is now no more of England but 
of Britain. There was also another prophecy 

* You also, Galba, shall taste of empire. 



54 



ESSAYS. 



before the year of eighty-eight, which I do 
not well understand. 

" There shall be seen upon a day, 
Between the Baugh and the May, 
The black fleet of Norway. 
When that that is come and gone, 
England build liouses of lime and stone. 
For after wars shall you have none." 

It was generally conceived to be meant of the 
Spanish fleet that came in eighty-eight : 
for that the king of Spain's surname, as tliey 
say, is Norway. The prediction of Regio- 
montanus, 

" Ociogesimus octavus mirabilis annus," ' 

was thought likewise accomplished in the 
sending of that great fleet, being the greatest in 
strength though not in number of all that ever 
swam upon the sea. As for Cleon's dream,^ 



1 The eighty-eighth will be a wondrous year. 

2 The story originated in a jest of Aristophanes, 
who introduces the dragon into a pretended oracle, 
as a symbol of the ovei-throw of Cleon, who, we 
must premise, was originally a tanner. The scene 
in which this occurs is one of the most amusing in the 
comedy of the Knights, the most bitter of the Aris- 
tophanic satyrical dramas, and it is thus cleverly 
rendered by Mr. Walsh : 

Demosthenes reading the oracle in a pompous fane. 
Soon as the eagle of hides 

His crooked-lipped jaw-bones shall wag on 
The innocent speckled sides 

Of the wise-acre blood-drinking dragon; 
Then by commandment divine. 

To hell gains speedy conveyance. 
All the begar-licked brine 

Of the spitefully sharp Magaba;ans; 
And to the venders of tripe 

The gods gave glory and sudden 
Honours, if they are ripe 

For leaving oft" selling black-pudding. 

Bl.ACK-PUDDING SELLER. 

What's this to do with me? Just sliow me that. 

Demosthenes. 
The Magabacan is the " Eagle of Hides." 

BLACK-PrDDING SELLEK. 

Why is he crooked-lipped ? [De- 



I think it was a jest; it was, that he was de- 
voured of a long dragon : and it was ex- 
pounded of a maker of sausages, that troubled 
him exceedingly. There are numbers of the 
like kind; especially if you include dreams, 
and predictions of astrology : but I have 
set down these few only of certain credit, for 
example. My judgment is, tliat they ought 
all to be despised, and ought to serve but for 
winter talk by the fireside : though when I 
say despised, I mean it as for belief; for other- 
wise, the spreading or publishing of them 
is in no sort to be despised, for they have done 
much mischief ; and I see many severe laws 
made to suppress them. That that hath given 
them grace, and some credit, consisteth in 
three things. First, that men mark when 
they hit, and never mark when they miss ; as 
they do, generally, also of dreams. The se- 
cond is, that probable conjectures, or obscure 
traditions, many times turn themselves into 
prophecies ; while the nature of man, which 
coveteth divination, thinks it no peril to fore- 
tell that which indeed they do but collect : 
as that of Seneca's verse ; for so much was 
then subject to demonstration, that the globe 
of the earth had great parts beyinul the Atlan- 
tic, which might be probably conceived not to 
be all sea : and adding thereto the tradition 
in Plato's Tima^us, and his Atlanticvis, it 
might encourage one to turn it to a prediction. 
The third and last (M'hich is the great one), 
is, that almost all of them, being infinite in 
number have been impostmes, and by idle 
and crafty brains, merely contrived and 
feigned, after the event past. 

Demosthenes. 

The prophet means 
That with his crooked hands he steals and 
plunders. 

Black-pcddino seller. 
Wliat does the dragon mean ? 

DEMOyrHENES. 

Tliafs very plain. 

A dragon's long and a blaek-puddiug's long; 
.\nd draiions and bh\ck puddings both drink blood. 
Therefore he says the <hagon soon will conquer 
The "Eagle of Hides," unless by words he's cheated. 



AMBI nON. 



55 



XXXVI.— OF AMBITION. 



Ambition is like choler, which is a humour 
that maketh men active, earnest, full of ala- 
crity, and stirring, if it be not stopped : but 
if it be stopped, and cannot have its way, it 
becometh adust, and thereby malign and 
venomous : so ambitious men, if they find 
the way open for their rising, and still get 
forward, they are rather busy than danger- 
ous ; but if they be checked in their desires, 
they become secretly discontent, and look 
upon men and matters with an evil eye, and 
are best pleased when things go backward ; 
which is the worst property in a servant of a 
prince or state : therefore it is good for princes, 
if they use ambitious men, to handle it so, as 
they be still progressive, and not retrograde, 
which, because it cannot be without incon- 
venience, it is good not to use such natures 
at all ; for if they rise not with their service, 
they will take order to make their service fall 
with them. But since we have said, it were 
good not to use men of ambitious natures, 
except it be upon necessity, it is fit we speak 
in what cases they are of necessity. Good 
commanders in the wars must be taken, be 
they never so ambitious ; for the use of their 
service dispenseth with the rest : and to take 
a soldier without ambition, is to pull off his 
spurs. There is also great use of ambitious 
men in being screens to princes in matters of 
danger and envy ; for no man will take that 
part except he be like a seeled dove, that 
mounts and mounts, because he cannot see 
about him. There is use also of ambitious 
men in pulling down the greatness of any 
subject that overtops ; as Tiberius used 
Macro in the pulling down of Sejanus. Since, 
therefore, they must be used in such cases, 
there resteth to speak Iioav they are to be 
bridled, that they may be less dangerous : 
there is less danger of them if they be of mean 
birth, than if they be noble ; and if they be 
rather harsh of nature, than gracious and 
popular; and if they be rather new raised, 
than grown cunning and fortified in their 
greatness. It is counted by some a weakness 



in princes to have favourites ; but it is, of all 
others, the best remedy against ambitious 
great ones ; for when the way of pleasuring 
and displeasuring lieth by the favourite, it is 
impossible any other should be over great. 
Another means to curb them, is to balance 
them by others as proud as they : but then 
there must be some middle counsellors, to 
keep things steady ; for without that ballast 
the ship will roll too much. At the least, a 
prince may animate and inure some meaner 
persons to be, as it were, scourges to ambi- 
tious men. As for the having of them ob- 
noxious to ruin, if they be of fearful natures, 
it may do well ; but if they be stout and 
daring, it may precipitate their designs, and 
prove dangerous. As for the joulling of them 
down, if the affairs require it, and that it may 
not be done with safety suddenly, the only 
way is, the interchange continually of favours 
and disgraces, whereby they may not know 
what to expect, and be, as it were, in a wood. 
Of ambitions, it is less harmful the ambition 
to prevail in great things, than that other to 
appear in everything ; for that breeds con- 
fusion, and mars business : but yet, it is less 
danger to have an ambitious man stirring 
in business, that great in dependences. He 
that seeketh to be eminent amongst able men, 
liath a great task ; but that is ever good for 
the public : but he that plots to be the only 
figure amongst ciphers, is the decay of a 
whole age. Honour hath three things in it ; 
the vantage ground to do good ; the approach 
to kings and principal persons; and the rais- 
ing of a man's own fortunes. He that hath 
the best of these intentions, when he as- 
pireth, is an honest man ; and that prince that 
can discern of these intentions in another that 
aspireth, is a wise prince. Generally, let 
princes and states choose such ministers as 
are more sensible of duty than of rising, and 
such as love business rather upon conscience 
than upon bravery; and let them discern a 
busy nature, from a v/illing mind. 



56 



ESSAYS. 



\k ^ Jli '^r' \ 1 
i w M '''^^ ^^P>t!i4 




[Masque of the time of Elizabeth. Stnitt's Royal Antiquities.] 



XXXVII.— OF MASQUES AND TRIUMPHS. 



These things are but toys to come amongst 
such serious observations; but yet, since 
princes will have such things, it is better they 
should be graced with elegancy, than daubed 
with cost. Dancing to song, is a thing of 
great state and pleasure. I understand it 
that the song be in quire, placed aloft, and 
accompanied with some broken music ; and 
the ditty fitted to the device. Acting in 
song, especially in dialogues, hath an ex- 
treme good grace ; I say acting, not dancing 
(for that is a mean and vulgar thing) ; and 
the voices of the dialogue would be strong 
and manly, (a base and a tenor, no treble,) 
and the ditty high and tragical, not nice or 
dainty. Several quires placed one over 
against anolher, and taking the voice by 
catches anthem-wise, give great pleasure. 
Turning dances into tigure is a childish 
curiosity ; and generally, let it be noted, that 
those things which I here set down are sucli 
as do naturally take the sense, and not respect 
petty wonderments. It is true, the altera- 
tions of scenes, so it be quietly and without 
noise, are things of great beauty and plea- 



sure ; for they feed and relieve the eye before 
it be full of the same object. Let the scenes 
abound with light, especially coloured and 
varied ; and let the masquers, or any other 
that are to come down from the scene, have 
some motions upon the scene itself before 
their coming down; for it draws the eye 
strangely, and makes it with great pleasure 
to desire to see that, it cannot perfectly dis- 
cern. Let the songs be loud and cheerful, 
and not chirpings or pulings : let the music 
likewise be sharp and loud, and well placed. 
The colours that show best by candle-light, 
are white, carnation, and a kind of sea-water 
green ; and ouches, or spangs, as they are of 
no great cost, so tliey are of most glory. As 
for rich embroidery, it is lost and not dis- 
cerned. Let the suits of the masquers be 
graceful, and such as become tlie person when 
the vizards are oft"; not after examples of 
known attires ; Turks, soldiers, mariners, and 
the like. Let anti-masques not be long; they 
have been commonly of fools, satyrs, baboons, 
wild men, antics, beasts, spirits, witches, 
Ethiopes, pigmies, turquet^, nymphs, rustic* 



NATURE IN MEN. 



57 



Cupids, statues moving, and the like. As 
for angels, it is not comical enough to put 
them in anti-masques : and anything that is 
hideous, as devils, giants, is, on the other 
side, as unfit ; but chiefly, let the music of 
them be recreative, and with some strange 
changes. Some sweet odours suddenly coming 
forth, without any drops falling, are, in such 
a company as there is steam and heat, things 
of great pleasure and refreshment. Double 
masques, one of men, another of ladies, addeth 



state and variety ; but all is nothing, except 
the room be kept clean and neat. 

For justs, and tourneys, and barriers, the 
glories of them are chiefly in the chariots, 
wherein the challengers make their entry ; 
especially if they be drawn with strange beasts : 
as lions, bears, camels, and the like ; or in 
the devices of their entrance, or in bravery of 
their liveries, or in the goodly furniture of 
their horses and armour. But enough of 
these toys. 



XXXVIII.— OF NA 

Nature is often hidden, sometimes over- 
come, seldom extinguished. Force maketh 
nature more violent in the return; doctrine 
and discourse maketh nature less importune ; 
but custom, only, doth alter and subdue 
nature. He that seeketh victory over his na- 
ture, let him not set himself too great nor 
too small tasks ; for the first will make him 
dejected by often failing, and the second 
will make him a small proceeder, though by 
often prevailing: and at the first, let him 
practise with helps, as swimmers do with 
bladders, or rushes ; but, after a time, let 
him pi'actise with disadvantages, as dancers 
do with thick shoes ; for it breeds great per- 
fection, if the practice be harder than the 
use. Where nature is mighty, and therefore 
the victory hard, the degrees had need be, 
first to stay and arrest nature in time ; like 
to him that would say over the four and 
twenty letters when he was angry ; then to 
go less in quantity : as if one should, in for- 
bearing wine, come from drinking healths to 
a draught at a meal; and lastly, to discon- 
tinue altogetlier : but if a man have the 
fortitude and resolution to enfranchise him- 
self at once that is the best : 

" Optimus ille animi vindex laedentia pectus 
Vincvila qui riipit, dedoluitque serael."^ 

Neither is the ancient rule amiss, to bend 
nature as a wand to a contrary extreme, 
whereby to set it right; understanding it 
where the contrary extreme is no vice. Let 

1 'Tis best to tear corroding griefs away 
And with one pang whole years of torture pay. 



TURE IN MEN. 

not a man force a habit upon himself with a 
perpetual contiimance, but with some inter- 
mission : for both the pause reinforceth the 
new onset ; and, if a man that is not perfect 
be ever in practice he shall as well practise 
his errors as his abilities, and induce one 
habit of both ; and there is no means to help 
this but by seasonable intermissions ; but let 
not a man trust his victory over his nature 
too far; for nature will lie buried a great 
time, and yet revive upon the occasion, or 
temptation ; like as it was with ^sop's dam- 
sel, turned from a cat to a woman, who sat 
very demurely at the board's end till a mouse 
ran before her : therefore, let a man either 
avoid the occasion altogether, or put himself 
often to it, that he may be little moved with 
it. A man's nature is best perceived in 
privateness ; for there is no att'ectatiou in 
passion ; for that putteth a man out of his 
precepts, and in a new case or experiment, for 
there custom leaveth him. They are happy 
men whose natures sort with their vocations ; 
otherwise they may say, " multum incola 
fait anima mea,"^ when they converse in 
those things they do not aflect. In studies, 
whatsoever a man commandeth upon himself, 
let him set hours for it; but whatsoever is 
agreeable to his nature, let him take no care 
for any set times; for his thoughts will fly to 
it of themselves, so as the spaces of other 
business or studies will suffice. A man's 
nature runs either to herbs or weeds ; there- 
fore let him seasonably water the one, and 
destroy the other. 

2 My soul hath long been a sojourner. 



58 



ESSAYS, 



XXXIX.— OF CUSTOM AND EDUCATION. 



Men's thouglits are much according to their 
inclination ; their discourse and speeches ac- 
cording to their learning and infused opinions ; 
but their deeds are after as they have been 
accustomed : and, therefore, as Machiavel 
well noteth, (though in an evil-favoured 
instance,) tliere is no trusting to the force of 
nature, nor to the bravery of words, except it 
be corroboi"ate by custom. His instaiice is, 
that for the achieving of a desperate conspi- 
racy, a man should not rest upon the fierce- 
ness of any man's nature, or his resolute 
undertakings ; but take such a one as hath 
had his hands formerly in blood; but 
Machiavel knew not of a friar Clement, nor 
a Ravi] lac, nor a Jaureguy, nor a Baltazar 
Gerard ; yet his rule holdeth still, that 
nature, nor the engagement of words, are not 
so forcible as custom. Only superstition is 
now so well advanced, that men of the first 
blood are as firm as butchers by occupation ; 
and votary resolution is made equipollent to 
custom even in matter of blood. In other 
things, the predominancy of custom is every 
where visible, insomuch as a man would 
wonder to hear men profess, protest, engage, 
give great words, and then do just as they 
have done before, as if they were dead images 
and engines, moved only by the wheels of 
custom. We see also the reign or tyranny of 
custom, what it is. The Indians,i (I mean 
the sect of tlieir wise men,) lay themselves 
quietly upon a stack of wood, and so sacrifice 
themselves by fire : nay, the wives strived to 
be burned with the corpse of their husbands. 
The lads of Sparta, of ancient time, were 
wont to be scourged upon the altar of Diana, 
without so much as squeaking. I remember, 

• The Hindoos. 



in the beginning of queen Klizabetli's time o f 
England, an Irish rebel coiulemned, put up a 
petition to the deputy that he might be hanged 
in a wyth, and not in a halter, because it 
had been so used with former rebels. There 
be monks in Russia for penance, that will sit 
a whole night in a vessel of warer, till they 
be engaged with hard ice. Many examples 
may be put of the force of custom, both upon 
mind and body : therefore, since custom is 
the principal magistrate of man's life, let 
men by all means endeavour to obtain good 
customs. Certainly, custom is most perfect 
when it beginneth in young years : this we 
call education, which is, in effect, but an 
early custom. So we see, in languages the 
tongue is more pliant to all expressions and 
sounds, the joints are more supple to all feats 
of activity and motions in youth, than after- 
wards ; for it is true, that late learners cannot 
so well take the ply, except it be in some 
minds that have not suffered themselves to fix, 
but have kept themselves open and prepared 
to receive continual amendment, which is 
exceeding rare : but if the force of custom, 
simple and separate, be great, the force of 
custom, copulate and conjoined and colle- 
giate, is far greater; for their example 
teacheth, company comforteth, emulation 
quickeneth, glory raiseth ; so as in such 
places the force of custom is in his exaltation. 
Certciinly, the great multiplication of virhies 
upon human nature restetli upon societies 
well ordained and disciplined ; for common- 
wealths and good governments do nourish 
virtue grown, but do not much mend the 
seeds; but the misery is, that tlie most effec- 
tual means are now applied to the ends least 
to be desired. 




[Livy. From an Antique Gem.] 



XL.— OF FORTUNE. 



It cannot be denied but out^yal•d accidents 
conduce much to fortune ; favour, opportunity, 
death of others, occasion fitting virtue : but 
chiefly, the moukl of a man's fortune is in 
his own hands : " Faber quisque fortunae 
suae," ^ saith the poet ; and the most frequent 
of external causes is, that the folly of one man 
is the fortune of another; for no man prospers 
so suddenly as by others' errors. " Serpens 
nisi serpentem comcderit non fit draco." ^ 
Overt and apparent virtues bring forth praise; 
but there be secret and hidden virtues that 
bring forth fortune ; certain deliveries of a 
man"s self, which have no name. The Spanish 
name, " disemboltura,"''partly expresseth them 
when there be not stonds nor restiveneness in 
a mans nature, but that the wheels of his 
mind keep way with the wheels of his fortune ; 
for so Livy (after he had described Cato Major 
in these words, " In illo viro, tantum robur 
corporis et animi fuit, ut quocixnque loco 
natus esset, fortunam sibi facturus videre- 
tur,"") ^ falleth upon that that he had "versa- 
tile ingenium :" "* therefore, if a man look 



' Every man is the architect of his own fortune. 
'•^ A serpent cannot become a dragon unless it 
devours another sei-pent. 

3 Such was his strength of mind and body that in 
whatever station of life he had been born, he seemed 
sure of making a fortune. 

4 A versatile genius. 



sharply and attentively, he shall see Fortune; 
for though she be blind, yet she is not invisible. 
The way of fortune is like the milky way 
in the sky ; which is a meeting, or knot, of a 
number of small stars, not seen asunder, but 
giving light together : so are there a number 
of little and scarce discerned virtues, or rather 
faculties and customs, that make men fortu- 
nate : the Italians note some of them, such as 
a man would little think. When they speak 
of one that cannot do amiss, they will throw 
in into his other conditions, that he hath 
" Poco di matto ;"' ^ and, certainly, there be 
not two more fortunate properties, than to 
have a little of the fool, and not too much of 
the honest ; therefore extreme lovers of their 
country, or masters, were never fortunate ; 
neither can they be ; for when a man placeth 
his thoughts without himself, he goethnothis 
own way. A hasty fortune maketh an enter- 
priser and remover ; (the French hath it better, 
"entreprenant," or "remuant;"') but the ex- 
ercised fortune maketh the able man. For- 
tune is to be honoured and respected, and it 
be but for her daughters, Confidence and 
Reputation ; for those two Felicity breedeth ; 
the first within a man's self, the latter in 
others towards him. All wise men, to decline 
the envy of their own virtues, use to ascribe 

5 A little of the fool. 



60 



ESSAYS. 



them to Providence and Fortune ; for so they 
may the better assume them : and, besides, 
it is greatness in a man to be the care of the 
higher powers. So Caesar said to the pilot 
in the tempest, " Caesarem portas, et iortunam 
ejus."^ So Sylla chose the name of" Felix," ^ 
and not of " Magnus :*" ^ and it hath been 
noted, that those who ascribe openly too much 
to their own wisdom and policy, end infor- 
tunate. It is written, that Timotheus, the 
Athenian, after he had, in the account he gave 



to the state of his government, often interlaced 
this speech, " and in this Fortune had no 
part," iiever prospered in anything he under- 
took afterwards. Certainly there be, whose 
fortunes are like Homer's verses, that have a 
slide and easiness more than the verses of 
other poets; as Plutarch saith of Timoleon's 
fortune in respect of that of Agesilaus orEpa- 
minondas : and that this should be, no doubt 
it is much in a man's self. 



XLI.— OF USURY. 



Many have made witty invectives against 
usury. They say that it is a pity the devil 
should have God's part, which is the tithe; 
that the usurer is the greatest sabbath-breaker 
because his plough goeth every Sunday ; that 
the usurer is the drone that Virgil speaketh 
of: 

" Ignavum fucos pecus a praeseijibus arcent;"^ 

that the usurer breaketh the first law that was 
made for mankind after the fall, which was, 
"in sudore vultustui comedes panem tuum ;" ^ 
not, " in sudore vultus alieni ;"'^ that visurers 
should have orange tawny bonnets, because 
they do judaize ; that it is against nature for 
money to beget moiiej^, and the like. I say 
this only, that usury is a " concessum propter 
duritiem cordis :'' 7 for since there must be 
borrowing and lending, and men are so hard 
of heart as they will not lend freely, usury 
must be permitted. Some others have made 
suspicious and cunning propositions of banks, 
discovery of men's estates, and other inven- 
tions ; but few have spoken of usury usefully. 
It is good to set before us the incommodities 
and commodities of usury, that the good may 
be either weighed out, or culled out; and 
warily to provide, that, while we make forth 
to that which is better, we meet not with that 
which is worse. 

J Thou bearest Caesar and his fortune too. 
2 The fortunate. 
« Th« great. 

* Drive from their homes the drones, an idle race. 
\ 5 In the sweat of thy brow shalt thou eat bread. 
<> In the sweat of another's brow. 
' A concession on account of hardness of heart. 



The discommodities of usury are, first, that 
it makes fewer merchants; for were it not f.ir 
this lazy trade of usury, money would not lie 
still, but would in great part be employed 
upon merchandizing, which is the "vena 
porta" ^ of wealth in a state : the second, that 
it makes poor merchants ; for as a farmer can- 
not husband his ground so well if he sit at a 
great rent, so the merchant cannot drive his 
trade so well, if he sit at great usury : the 
third is incident to the other two ; and that is, 
the decay of customs of kings, or states, wliicb 
ebb or flow with merchandizing : the fourtli, 
that itbringeth the treasure of a realm or state 
into a few hands; for the usurer being at 
certainties, and others at uncertainties, at the 
end of the game most of the money will be in 
the box; and ever a state flourisheth when 
wealth is more equally spread : the filth, that 
it beats down the price of land; for tlie em- 
ployment of money is chiefly either mer- 
chandizing, or purchasing, and usury waylays 
botli : the sixth, that it doth dull and damp 
all industries, improvements, and new inven- 
tions, wherein money would be stirring, if it 
were not for this slug : the last, that it is the 
canker and ruin of many men's estates, which 
in process of time breeds a public poverty. 

On the other side the commodities of usury 
are, first, that howsoever usury in some respect 
hindereth merchandizing, yet in some other 
it advanceth it; for it is certain that the great- 
est part of trade is driven by young merchants 
upon borrowing at interest; soasif tlie usurer 

'■' The lar^e vein, or rather artery, by which blood 
is conveyed from the heart to the liver. 



USUUY. 



61 



either call in, cr keep back his money, there 
will ensue presently a great stand of trade : 
the second is, that, were it not for this easy bor- 
rowing upon interest, men's necessities would 
draw upon them a most sudden undoing, in 
that they would be forced to sell their means 
(be it lands or goods), far under foot, and so, 
whereas usury doth but gnaw upon them, bad 
markets would swallow them quite up. As 
for mortgaging or pawning, it will little mend 
tlie matter: for either men will not take pawns 
without use, or if they do, they will look pre- 
cisely for the forfeiture. I remember a cruel 
monied man in the cotmtiy, that would say, 
"The devil take this usury, it keeps us from 
forfeitures of mortgages and bonds.'' The 
third and last is, that it is a vanity to conceive 
that there would be ordinary borrowing with- 
out profit; and it is impossible to conceive 
the number of inconveniences that will ensue, 
if borrowing be cramped: therefoi^e to speak 
of the abolishing of usury is idle; all states 
have ever had it in one kind or rate or other ; 
so as that opinion must be sent to Utopia. 

Tos])eak now of the reformation and regle- 
ment of usury, how the discommodities of it 
may be best avoided, and the commodities 
retained. It appears, by the balance of com- 
modities and discommodities of usury, two 
things are to be reconciled : the one that the 
tooth of usur)' be grinded, that it bite not too 
much : the other that there be left open a 
means to invite monied men to lend to the 
merchants, for the continuing and quickening 
of trade. This cannot be done, except you 
introduce two several sorts of usury, a less and 
a greater ; for if you reduce usury to one low 
rate, it will ease tlie common borrower, but 
the merchant will be to seek for money : and 
it is to be noted, that the trade of merchandize 
being the most lucrative, may bear usury at a 
good rate: other conh-acts not so. 

To serve both intentions, the way would be 
briefly thus : that there be two rates of usury ; 
the one free and general for all ; the other under 
license only to certain persons, and in certain 
places of merchandizing. First, therefore, let 
usury in general be reduced to five in the 



hundred, and let that rate be proclaimed to 
be free and current ; and let the state shut 
itself out to take any penalty for the same ; 
this will preserve borrowing from any general 
stop or dryness; this will ease infinite borrowers 
in the country ; this will, in good part, raise 
the price of land, because land purchased at 
sixteen years" purchase will yield six in the 
hundred, and somewhat more, whereas this 
rate of interest yields but five : this by like 
reason will encourage and edge industrious 
and profitable improvements, because many 
will rather venture in that kind, than take 
five in the hundred, especially having been 
used to greater profit. Secondly, let there be 
certain persons licensed to lend to known 
merchants upon usury, at a higher rate, and 
let it be with the cautions following : let the 
rate be, even with the merchant himself, some- 
what more easy than that he used formerly to 
pay ; for by that means all borrowers shall 
have some ease by this reformation, be he 
merchant, or whosoever ; let it be no bank, or 
common stock, but every man be master of 
his own money ; not that I altogether dislike 
banks, but they will hardly be brooked, in 
regard of certain suspicions. Let the state 
be answered, some small matter for the license, 
and the rest left to the lender; for if the 
abatement be but small, it will no whit dis- 
courage the lender ; for he, for example, that 
took before ten or nine in the hundred, will 
sooner descend to eight in the hundred, than 
give over his trade of usury, and go from cer- 
tain gains to gains of hazard. Let these li- 
censed lenders be in number indefinite, but 
restrained to certain principal cities and towns 
of merchandizing; for then they will be 
hardly able to colour other men's monies in 
the country : so as the license of nine will not 
suck away the current rate of five ; for no 
man will lend his monies far oft', nor put them 
into unknown hands. 

If it be objected that this doth in a sort 
authorize usury, which before was in some 
places but permissive ; the answer is, that 
it is better to mitigate usury by declaration, 
than to suffer it to rage by connivance. 



62 



ESSAYS. 



XLII.— OF YOUTH AND AGE. 



A MAN that is yoiuiEf in years may be old 
in hours, if he have lost no time ; but that 
happeneth rarely. Generally, youth is like 
the tirst cogitations, not so wise as the second : 
for there is a youth in thoughts, as well as in 
ages; and yet the invention of young men is 
more lively than that of old, and imagina- 
tions stream into their minds better, and, as 
it were, more divinely. Natures that have 
much heat, and great and violent desires and 
perturbations, are not ripe for action till they 
have passed the meridian of their years: as it 
was with Julius Caesar and Septimius Se- 
verus ; of the latter of whom it is said " Ju- 
ventutem egit erroribus, imo furoribus ple- 
nam ;"i and yet he Avas the ablest emperor 
almost, of all the list ; but reposed natures, 
may do well in youth, as it is seen in Au- 
gustus Caesar, Cosmus, duke of Florence. 
Gaston de Foix, and others. On the other 
side, heat and vivacity in age is an excellent 
composition for business. Young men are 
fitter to invent than to judge ; fitter for ex- 
ecution than for counsel ; and fitter for 
new projects than for settled business ; for 
the experience of age, in things that fall 
within the compass of it, directeth them : but 
in new things abuseth them. The errors of 
young men are the ruin of business ; but the 
errors of aged men amount but to this, that 
more might have been dune, or sooner. 

Young men, in the conduct and manage of 
actions, embrace more than they can hold ; 
stir more than they can quiet ; fly to the end, 
without consideration of the means and de- 
grees ; pursue fome few principles which they 
have chanced upon absurdly ; care not to in- 
novate, which draws unknown inconveni- 
ences ; use extreme remedies at first ; and that, 
which doubleth all errors, will not acknow- 
ledge or retract them, like an unready horse, 
that will not neither stop nor turn. Men of 

* He spent his youth not merely in errors but in 
madness. 



age object too much, consult too long, adven- 
ture too little, repent too soon, and seldom 
drive business home to the full period, but 
content themselves with a mediocrity of suc- 
cess. Certainly it is good to compound em- 
ployments of both ; for that will be good for 
the present, because the virtues of either age 
may correct the defects of both ; and good 
for succession, that young men may be learn- 
ers, while men in age are actors; and, lastly, 
good for external accidents, because autho- 
rity followeth old men, and favour and popu- 
larity youth: but, for the moral part, perhaps, 
A'outh will have the pre-eminence, as age 
hath for the politic. A certain rabbin upon 
the text, " Your young men shall see visions, 
and your old men shall dream dreams,*' 
inferreth that young men are admitted 
nearer to God than old, because vision is 
a clearer revelation ti*ftn a dream ; and, cer- 
tainly, the more a man drinketh of the world, 
the more it intoxicateth : and age doth profit 
rather in the pow'ers of understanding, than 
in tlie virtues of the will and affections. 
There be some have an over-early ripness in 
their years, which fiideth betimes : these are, 
first, such has have brittle wits, the edge whereof 
as soon turned : such as was Hemiogenes the 
rhetorician, whose books are exceeding subtle, 
who afterAvards waxed stupid : a second sort 
is of those that have some natural dispositions, 
which have better grace in youth than in age ; 
such as is a fluent and luxuriant speech; which 
becomes youth well, but not age : so Tally 
saith of Hortensius, *' Idem manebat, neqiie 
idem decebat ;""^ the third is of such as take 
too high a strain at the first, and are magna- 
nimous more than tract of years can uphold ; 
as with Scipio Atricanus, of whom Livy saith, 
in effect, " Ultima primis cedebant.*"^ 



■' He remjuncd the same, though such a course 
had become unsuitable to tlic times. 

^ The Close of his career Mas not equal to the 
commencement. 



BEAUTY. 



63 



XLIII.— OF BEAUTY. 



Virtue is like a rich stone, best plain set ; 
and surely virtue is best in a body that is 
comely, though not of delicate features : and 
that hath rather dignity of presence, than 
beauty of aspect ; neither is it almost seen 
that very beautiful persons are otherwise of 
great virtue ; as if nature were rather busy 
not to err, than in labour to produce excel- 
lency ; and therefore they prove accomplished, 
butnot of great spirit; and study rather be- 
haviour, than virtue. But this holds not 
always : for Augustus Caesar, Titus Yespa- 
sianus, Philip le Belle of France, Edv.^ard 
the Fourth of England, Alcibiades of Athens, 
Ismael, the sophy of Persia, were all high 
and great spirits, and yet the most beautiful 
men of their times. In beauty, that of fa- 
favour, is more than that of colour ; and that 
of decent and gracious motion, more than 
that of favour. That is the best part of beau- 
ty, which a picture cannot express ; no, nor the 
first sight of the life. There is no excellent 
beauty that hath not some strangeness in the 
proportion. A man cannot tell whether 
Apelles or Albert Durer were the more trifler ; 
whereof the one would make a personage by 



geometrical proportions : the other, by taking 
the best parts out of divers faces to make one 
excellent. Such personages, I think, would 
please nobody but the painter that made 
them : not but I think a painter may make a 
better face than ever was ; but he must do it 
by a kind of felicity, (as a musician that 
maketh an excellent air in music) and not 
by rule. A man shall see faces, that, if you 
examine them part by part, you shall find 
never a good ; and yet altogether do well. 
If it be true that the principal part of beauty 
is in decent motion, certainly it is no mar- 
vel, though persons in years seem many times 
more amiable ; " pulchrorum autumnus pul- 
cher;"^ for no youth can be comely but by 
pardon, and considering the youth as to make 
up the comeliness. Beauty is as summer fruits, 
which are easy to corrupt and cannot last ; 
and, for the most part, it makes a dissolute 
youth, and an age a little out of counte- 
nance ; but yet certainly again, if it light 
well, it maketh virtues shine, and vices blush. 



1 Tlie autumn of the beautiful is beautiful. 



64 



ESSAYS. 




[Socrates. From a drawing by Kubens, after an Antique Bust.] 



XLI v.— OF D E F O R M I T V 



Deformed persons are commonly even with 
nature ; for as nature hath done ill by 
them, so do they by nature, being for the 
most part, (as the Scripture saith) " void of 
natural aliection;'" and so they have their 
revenge of nature. Certainly there is a 
consent between the body and the mind, 
and where nature erreth in the one, she 
ventureth in the other : " Ubi peccat in uno, 
periclitatur in altero :'" ^ but because there is 
in man an election, touching the frame of his 
mind, and a necessity in the frame of his 
body, the stars of natural inclination are 
sometiines obscured by the sun of discipline 
and virtue ; therefore it is good to consider 
of deformity, not as a sign Avhich is more 
deceivable, but as a cause which seldom fail- 
€th of the effect. Whosoever hath anything 
fixed in his person that doth induce contempt, 
Tiath also a perpetual spur in himself to 
rescue and deliver himself from scorn ; 
therefore, all deformed persons are extreme 
bold ; first, as in their own defence, as being 
exposed to scorn, but in process of time by a 
general habit. Also it stirreth in them in- 

1 Where she errs iu one, she makes trial in 
auother. 



dustry, and especially of this kind, to watch 
and observe the weakness of otliers, that they 
may have somewhat to repay. Again, iu 
their superiors, it quencheth jealousy towaids 
them, as persons that they think they may 
at pleasure despise : and it layeth their com- 
petitors and emulators asleep, as never be- 
lieving they should be in possibility of ad- 
vancement till they see them in possession : 
so that upon the matter, in a great wit, 
deformity is an advantage to rising. Kings, 
in ancient times, (and at this present in some 
countries) were wont to put great trust in 
eunuchs, because they that are envious 
towards all are more obnoxious and officious 
towards one ; but yet their trust towards 
them hath rather been as to good spials, 
and good whisperers, than gootl magis- 
trates and officers: and much like is the 
reason of deformed persons. Still the ground 
is, they will, if they be of spirit, seek to free 
themselves from scorn : which must be either 
by virtue or malice; and, therefore, let it not 
be marvelled, if sometimes they prove ex- 
cellent persons ; as was Agesilaus, Zanger tlie 
son of Solyman, ^sop, Gasca, president of 
Peru; and Socrates may go likewise amongst 
them, with otliers. 



BUILDING. 



65 



XLV.— OF BUILDING. 



Houses are built to live in, and not to 
look on ; therefore let use be preferred before 
uniformity, except Avhere both may be had. 
Leave the goodly fabrics of houses, for beauty 
only, to the enchanted palaces of the poets, 
who build them with small cost. He that 
builds a fair house upon an ill seat, com- 
mitteth himself to prison : neither do I reckon 
it an ill seat only where the air is unwhole- 
some, but likewise where the air is unequal ; 
as you shall see many fine seats set upon a knap 
of ground, environed with higher hills round 
about it, whereby the heat of the sun is pent 
in, and the wind gathereth as in troughs ; so 
as you shall have, and that suddeidy, as 
great diversity of heat and cold as if you 
dwelt in several places. Neither is it ill air 
only that maketh an ill seat ; but ill ways, 
ill markets, and, if you will consult with 
Momus, ill neighbours. I speak not of many 
more ; want of water, want of wood, shade, 
and shelter, want of fruitfulness, and mixture 
of grounds of several natures ; want of pro- 
spect, want of level grounds, want of places at 
some near distance for sports of hunting, 
hawking, and races; too near the sea, too 
remote ; having the commodity of navigable 
rivers, or the discommodity of tlieir over- 
flowing; too far off from great cities, which 
may hinder business; or too near them, 
which lurcheth all provisions, and maketh 
every thing dear ; where a man hath a great 
living laid together ; and where he is scanted ; 
all which, as it is impossible perhaps to find 
together, so it is good to know them, and 
think of them, that a man may take as many 
as he can ; and, if he have several dwellings, 
that he sort them so, that what he wanteth in 
the one he may find in the other. Lucullus 
answered Pompey well, who, when he saw 
his stately galleries and rooms so large antl 
lightsome, in one of his houses, said, "Surely 
an excellent place for summer, but how do 
you in winter V Lucullus answered, " Why 
do you not think me as wise as some fowls 
are, that ever change their abode towards the 
winter?" 

To pass from the seat to the house itself, 
we will do as Cicero doth in the orator's art, 
who writes books de Oratore, and a book he 



entitles Orator ; whereof the former delivers 
the precepts of the art, and the latter the 
perfection. We will therefore describe a 
princely palace, making a brief model there- 
of; for it is strange to see, now in Europe, 
such huge buildings as the Vatican and 
Escurial, and some others be, and yet scarce 
a very fair room in them. 

First, therefore, I say, you cannot have a 
perfect palace, except you have two several 
sides ; a side for tlie banquet, as is spoken of 
in the book of Esther, and a side for the 
household; the one for feasts and triurriphs, 
and the other for dwelling. I understand 
both these sides to be not only returns, but 
parts of the front; and to be uniform without, 
though severally partitioned within; and to 
be on both sides of a great and stately tower 
in the midst of the front, that, as it were 
joineth them together on either hand. I 
would have, on the side of the banquet in 
front, one only goodly room above stairs, of 
some forty foot high; and under it a room 
for a dressing or preparing place, at times of 
triumphs. On the other side, which is the 
househould side, I wish it divided at the 
first into a hall and a chapel, (with a parti- 
tion between,) both of good state and big- 
ness ; and those not to go all the length, but 
to have at the further end a winter and a sum- 
mer parlour, both fair; and under these 
rooms a fair and large cellar sunk under 
ground; and likewise some privy kitchens, 
with butteries and panti-ies, and the like. 
As for the tower, I would have it two stories, 
of eighteen foot high a piece above the two 
wings; and a goodly leads upon the top, 
railed with statues interposed ; and the same 
tower to be divided into rooms, as shall be 
thought fit. The stairs likewise to the upper 
rooms, let them be upon a fair open newel, 
and finely railed in with images of wood cast 
into a brass colour ; and a very fair landing- 
place at the top. But this to be, if you do 
not point any of the lower rooms for a 
dining place of servants; for, otherwise, you 
shall have the servants' dinner after your own : 
for the steam of it will come up as in a 
tunnel ; and so much for the front : only I 
understand the height of the first stairs to be 



66 



ESSAYS. 



sixteen foot, which is the height of the lower 
room. 

Beyond this front is there to be a fair court, 
but three sides of it of a far lower building 
than the front ; and in all the four corners of 
that court fair stair-cases, cast into turrets on 
the outside, and not within the row of build- 
ings themselves : but those towers are not to 
be of the height of the front, but rather pro- 
portionable to the lower building. Let the 
court not be paved, for that striketh up a 
great heat in summer, and much cold in 
winter: but only some side alleys with a 
cross, and the quarters to graze, being kept 
shorn, but not too near shorn. The row of 
return on the banquet side, let it be all 
stately galleries : in which galleries let there 
be three or five fine cupolas in the length of 
it, placed at equal distance, and fine coloured 
windows of several works : on the household 
side, chambers of presence and ordinary 
entertainments, with some bed-chambers : 
and let all three sides be a double house, 
without thorough lights on the sides, that you 
may have rooms from the sun, both for fore- 
noon and afternoon. Cast it also, that you 
may have rooms both for summer and 
winter; shady for summer, and warm for 
w^inter. You shall have sometimes fair 
houses so full of glass, that one cannot tell 
where to become to be out of the sun or 
cold. For inbowed windows, I hold them of 
good use; (in cities, indeed, upright do 
better, in respect of the uniformity towards 
the street ;) for they be pretty retiring places 
for conference; and besides, they keep both 
the wind and sun olf ; for that which would 
strike almost thorough the room doth scarce 
pass the window : but let them be but few, 
four in the court, on the sides only. 

Beyond this court, let tliere be an inward 
court, of the same square and height, which is 
to be environed with the garden on all sides ; 
and in the inside, cloistered on all sides upon 
decent and beautiful aiches, as high as the 



first story : on the under story towards the 
garden, let it be turned to a grotto, or place of 
shade, or estivation ; and only have opening 
and windows towards the garden, and be level 
upon the floor, no whit sunken under ground 
to avoid all dampishness : and let there be a 
fomitain, or some fair work of statues in the 
midst of this court, and to be paved as the 
other court was. These buildings to be for 
privy lodgings on both sides, and the end for 
privy galleries; whereof you must foresee that 
one of them be for an infirmary, if the prince or 
any special person should be sick, with cham- 
bers,bed-chamber, "antecamera,"^ and"reca- 
mera,"^ joining to it; this upon the second 
story. Upon the ground story, a fair gallery, 
open, upon pillars ; and upon the third story, 
likewise an open gallery upon pillars, to take 
the prospect and freshness of the garden. At 
both corners of the further side, by way of 
return, let there be t^vo delicate or rich 
cabinets, daintily paved, richly hanged, glazed 
with crystalline glass, and a rich cupola in 
the midst ; and all other elegancy that may 
be thought upon. In the upper gallery, too, I 
wish that there may be, if the place will yield it, 
some fountains rumiing in divers places from 
the wall, with some fine avoidances. And 
thus much for the model of the palace ; save 
that you must have, before you come to the 
fi-ont, three courts ; a green court plain, witli 
a wall about it ; a second court of the same, 
but more garnished with little turrets, or 
rather embellishments, upon the wall ; and a 
third court, to make a square Avith the iront, 
but not to be built, nor yet enclosed witli a 
naked wall, but enclosed with terraces leaded 
aloft, and fairly garnished on the three sides ; 
and cloistered on the inside with pillars, and 
not with arches below. As for offices, let 
them stand at distance, with some low gal- 
leries to pass from them to the palace itself. 



1 Ante-chamber. 



2 With-diawiu" room. 



GARDENS. 



67 



-"^^i} 




[Curious Knotted Garden.] 

XLVI.— OF GARDENS. 



God Almighty first planted a garden ; and, 
indeed, it is the purest of human pleasures ; 
it is the greatest refreshment to the spirits of 
man ; without which buildings and palaces 
are but gross handy-works : and a man shall 
ever see, that, when ages grow to civility and 
elegancy, men come to build stately, sooner 
than to garden finely ; as if gardening were 
the greater perfection, I do hold it in the 
royal ordering of gardens, there ought to be 
gardens for all the months in the year, in 
which, severally, things of beauty may be 
then in season. For December, and January, 
and the latter part of November, you must 
take such things as are green all winter : 
holly, ivy, bays, juniper, cypress-trees, yew, 
pine-apple-trees ; fir-trees, rosemary, lavender ; 
periwinkle, the white, the purple, and the 
blue; germander, flag, orange-ti-ees, lemon- 



trees, and myrtles, if they be stoved; and 
sweet marjoram, warm set. There followeth, 
for the latter part of January and February, 
the mezereon-tree, which then blossoms : 
crocus vernus, both the yellow and the grey ; 
primroses, anemones, the early tulip, the 
hyacinthus orientalis, chamairis fritellaria. 
For March, there come violets, especially the 
single blue, which are the earliest ; the yellow 
dafibdil. the dais5%the almond-tree in blossom, 
the peach-tree in blossom, the cornelian-tree 
in blossom, sweet-brier. In April follow the 
double white violet, the wall-flower, the 
stock-gilliflower, the cowslip, flower-de-luces, 
and lilies of all natures; rosemary -flowers, 
the tulip, the double peony, the pale daffodil, 
the French honeysuckle, the cherry-tree in 
blossom, the demascene and plum-trees in 
blossom, the white thorn in leaf, the lilac- 
F 2 



68 



ESSAYS. 



tree. In May and June come pinks of all 
sorts, especially the blush-pink ; roses of all 
kinds, except the musk, which comes later ; 
honey-suckles, strawberries, bugloss, colum- 
bine, the French marigold, flos Africanus, 
cherry-tree in fruit, ribes, figs in fruit, rasps, 
vine-flowers, lavender in flowers, the sweet 
satyrian, with the white flower; herba mus- 
caria, lilium convallium, the apple-tree in 
blossom. In July come gilliflowers of all 
varieties, musk -roses, the lime-tree in blossom, 
early pears, and plums, in fruit, genitings, 
codlins. In August come plums, of all sorts 
in fruit, pears, apricots, barberries, filberts, 
musk-melons, monks-hoods, of all colours. 
In September come grapes, apples, poppies of 
all colours, peaches, melocotones, nectarines, 
cornelians, wardens, quinces. In October 
and the beginning of November come services, 
medlars, bullaces, roses cut or removed to 
come late, holyoaks, and such like. These 
particulars are for the climate of London ; 
but my meaning is perceived, that you may 
have "ver perpetuum,"^ as the place affords. 
And because the breath of flowers is far 
sweeter in the air, (where it comes and goes, 
like the warbling of music,) than in the hand, 
therefore nothing is more fit for that delight, 
than to know what be the flowers and plants 
that do best perfume the air. Roses, damask 
and red, are fast flowers of their smells ; so 
that you may walk by a whole row of them, 
and find nothing of their sweetness; yea, 
though it be in a morning's dew. Bays, like- 
wise, yield no smell as they grow, rosemary 
little, nor sweet marjoram ; that which, above 
all others, yields the sweetest smell in the air, 
is the violet, especially the white double vio- 
let, which comes twice a year, about the 
middle of April, and about Bartholomew- 
tide. Next to that is the musk-rose; then 
the strawberry-leaves dying, witli a most ex- 
cellent cordial smell ; then the flower of the 
vines, it is a little dust like the dust of a 
bent, which grows upon the cluster in the 
first coming forth ; then sweet-brier, then 
wall-flowers, which are very delightful to be 
set under a parlour or lower chamber win- 
dow ; then pinks and gilliflowers, especially 
the matted pink and clove gilliflower ; then 

\ : 

' Perpct\ial spring. 



the flowers of the lime tree ; then the honey- 
suckles, so they be somewhat afar ofl". Of 
bean-flowers I speak not, because they are 
field-flowers; but those which perfume the 
air most delightfully, not passed by as the rest, 
but being trodden upon and crushed, are three, 
that is, burnet, wild thyme, and water-mints ; 
therefore you are to set whole alleys of them, 
to have the pleasure when you walk or tread. 
For gardens (speaking of those whicli are 
indeed prince-like, as we have done of 
buildings), the contents ought not well to be 
under thirty acres of ground, and to be divid- 
ed into three parts ; a green in the entrance, 
a heath, or desert, in the going forth, and the 
main garden in the midst, besides alleys on 
both sides ; and I like well, that four acres 
of ground be assigned to the green, six to the 
heath, four and four to either side, and 
twelve to the main garden. The green hath 
two pleasures: the one, because nothing is 
more pleasant to the eye than green grass kept 
finely shorn ; the other, because it will give 
you a fair alley in the midst, by which you 
may go in front upon a stately hedge, which 
is to enclose the garden : but because the 
alley will be long, and in great heat of the 
year, or day, you ought not to buy the shade 
in the garden by going in the sun through 
the green ; therefore you are, of either side 
the green, to plant a covert alley, upon car- 
penter's work, about twelve foot in height, by 
which you may go in shade into the garden. 
As for the making of knots, or figures, with 
divers coloured eartlis, that they may lie 
under the windows of the house on that side 
which the garden stands, they be but toys ; 
you may see as good sights many times in 
tarts. The garden is best to be square, en- 
compassed on all the four sides with a stately 
arched hedge ; the arches to be upon pillars 
of carpenter's work, of some ten foot higli, 
and six foot broad, and the spaces between of 
the same dimension with the breadtli of tlie 
arch. Over the arches let there be an entire 
hedge of some four foot high, framed also 
vipon carpenter's work ; and u])on the upper 
hedge, over every arch, a little turret, witli a 
belly enough to receive a cage of birds : and 
over every space between the arches some 
other little figure, with broad plates of round 
coloured glass gilt, for the sun to play upon : 



GARDENS. 



69 



but this hedge I intend to be raised upon a 
bank, not steep, but gently slope, of some six 
foot, set all with flowers. Also I understand, 
that this square of the garden should not be 
the whole breadth of the ground, but to leave 
on either side ground enough for diversity of 
side alleys, unto which the two covert alleys 
of the green may deliver you ; but there must 
be no alleys with hedges at either end of this 
great enclosure ; not at the hither end, for 
letting your prospect upon this fair edge from 
the green ; nor at the further end, for letting 
your prospect from the hedge through the 
arches upon the heath. 

For the ordering of the ground within the 
great hedge, I leave it to variety of device ; 
advising, nevertheless, that whatsoever form 
you cast it into first, it be not too busy, or 
full of work ; wherein I, for my part, do not 
like images cut out in juniper or other garden 
stuff; they be for children. Little low 
hedges, round like welts, with some pretty 
pyramids, I like well ; and in some places 
fair columns, upon frames of carpenter's 
work. I would also have the alleys spacious 
and fair. You may have closer alleys upon 
the side grounds, but none in the main gar- 
den. I wish also, in the very middle, a fair 
mount, with three ascents and alleys, enough 
for four to walk abreast ; which I would have 
to be perfect circles, without any bulwarks or 
embossments ; and the whole mount to be 
thirty foot high, and some fine banquetting- 
house with some chimneys neatly cast, and 
without too much glass. 

For fountains, they are a great beauty and 
refreshment ; but pools mar all, and make 
the garden unwholesome, and full of flies and 
frogs. Fountains I intend to be of two na- 
tures ; the one that sprinkleth or spouteth 
water : the other a fair receipt of water, of 
some thirty or forty foot square, but without 
fish, or slime, or mud. For the first, the or- 
naments of images, gilt or of marble, which 
are in use, do well : but the main matter is 
so to convey the water, as it never stay, either 
in the bowls or in the cistern : that the water 
be never by rest discoloured, green or red, or 
the like, or gather any mossiness or putrefac- 
tion ; besides that, it is to be cleansed every 
day by the hand : also some steps up to it, 
and some fine pavement about it doth well. 
As for the other kind of fountain, which we 



may call a bathing pool, it may admit much 
curiosity and beauty, wherewith we will not 
trouble ourselves : as, that the bottom be 
finely paved, and with images ; the sides 
likewise; and withal embellished with 
coloured glass, and such things of lustre; 
encompassed also with fine rails of low sta- 
tues : but the main point is the same which 
we mentioned in the former kind of foun- 
tain ; which is, that the water, be in perpe- 
tual motion, fed by a water higher than the 
pool, and delivered into it by fair spouts, and 
then discharged away under ground, by 
some equality of bores, that it stay little ; 
and for fine devices, of arching water without 
spilling, and making it rise in several forms 
(of feathers, drinking glasses, canopies, and 
the like), they be pretty things to look on, 
but nothing to health and sweetness. 

For the heath, which was the third part of 
our plot, I wished it to be framed as much as 
may be to a natural wildness. Trees I would 
have none in it, but some thickets made only 
of sweet-briar and honeysuckle, and some 
wild vine amongst; and the ground set witli 
violets, strawberries, and primroses; for these 
are sweet, and prosper in the shade ; and 
these to be in the heath here and there, not in 
any order. I like also little heaps, in the 
nature of mole-hills (such as are in wild 
heaths), to be set, some Avith wild thyme, 
some with pinks, some with germander, that 
gives a good flower to the eye; some with 
periwinkle, some with violets, some with 
strawberries, some with cowslips, some with 
daisies, some with red roses, some with lilium 
convallium, some with sweet-williams red, 
some with bear's foot, and the like low flowers, 
being withal sweet and sightly ; part of which 
heaps to be with standards of little bushes 
pricked upon their top, and part without : the 
standards to be roses, juniper, holly, barber- 
ries (but here and there, because of the smell 
of their blossom,) red currants, gooseberries, 
rosemary, bays, sweet-brier, and such like: 
but these standards to be kept with cutting, 
that they grow not out of course. 

For the side grounds, you are to fill them 
with variety of alleys, private, to give a full 
shade ; some of them, wheresoever the sun 
be. You are to frame some of them likewise 
for shelter, that when the wind blows sharp, 
you may walk as in a gallery : and those 



70 



ESSAYS. 



alleys must be likewise hedged at both ends, 
to keep out the wind; and these closer alleys 
must be ever finely gravelled, and no grass, 
because of going Avet, In many of these 
alleys, likewise, you are to set fruit-trees of 
all sorts, as well upon the walls as in ranges ; 
and this should be generally observed, that 
the borders wherein you plant your fruit- 
trees be fair, and large, and low, and not 
steep ; and set with fine flowers, but thin and 
sparingly, lest they deceive the trees. At the 
end of both the side grounds I would have a 
mount of some pretty height, leaving the 
wall of the enclosure breast high, to look 
abroad into the fields. 

For the main garden I do not deny but 
there should be some fair alleys ranged on 
both sides, with fruit-trees, and some pretty 
tufts of fruit-trees and arbours with seats, set 
in some decent order ; but these to be by no 
means set too thick, but to leave the main 
garden so as it be not close^ but tlie air open 



and free. For as for shade, I would have 
you rest upon the alleys of the side grounds, 
there to walk, if you be disposed, in the heat 
of the year or day ; but to make account that 
the maiji garden is for the more temperate 
parts of the year, and, in the heat of summer 
for the morning and evening or overcast days. 
For aviaries, I like them not, except they 
be of that largeness as they may be turfed, 
and have living plants and bushes set in them ; 
that the birds may have more scope and na- 
tural nestling, and tliat no foulness appear in 
the floor of the aviary. So I have made a 
platform of a princely garden, partly by pre- 
cept, partly by drawing; not a model, but 
some general lines of it; and in this I have 
spared for no cost : but it is nothing for great 
princes, that for the most part, taking advice 
with workmen, with no less cost set their 
things together, and sometimes add statues 
and such things, for state and magnificence 
but nothing to the true pleasure of a garden. 



It is generally better to deal by speech than 
by letter ; and by the mediation of a third 
than by a man's self. Letters are good, when 
a man would draw an answer by letter back 
again ; or when it may serve for a man's jus- 
tification afterwards to produce his own let- 
ter ; or where it may be danger to be inter- 
rupted, or heard by pieces. To deal in pei-son 
is good, when a man's face breedeth regard, 
as commonly with inferiors; or in tender 
cases where a man's eye upon the counte- 
nance of him with whom he speaketh, may 
give him a direction how far to go : and 
generally where a man will reserve to him- 
self liberty, either to disavow or to expound. 
In choice of instruments, it is better to choose 
men of a plainer sort, that are like to do that, 
that is committed to them, and to report back 
again faithfully the success, than those that 
are cunning to contrive out of other men's 
business somewhat to grace themselves, and 
will help the matter in report, for satisfaction 
sake. Use also such persons as alfect the 
business wherein they are employed, for that 
quickeneth much; and such as are fit for 
the matter, as bold men for expostulation, fair 
spoken men for persuasion, crafty men for 



XLVII.— O F NEGOTIATING. 

inquiry and observation, froward and absurd 



men for business that doth not well bear out 
itself. Use also such as have been lucky and 
prevailed before in thhigs wherein you have 
employed them ; for that breeds confidence, 
and they will strive to maintain their pre- 
scription. It is better to sound a person with 
whom one deals afar off, than to fall upon the 
point at first, except j^ou mean to surprise him 
by some short question. It is better dealing 
with men in appetite, than with those that are 
where they would be. If a man deal with 
another upon conditions the start of first per- 
formance is all : which a man cannot reason- 
ably demand, except either the nature of the 
thing be such, which must go before : or else a 
man can persuade the other party, that he 
shall still need him in some other thing : or 
else that he be counted the honester man. 
All practice is to discover, or to work. Men 
discover themselves in trust, in passion, at 
unawares; and of necessity, when they would 
have somewhat done, and cannot find an ajit 
pretext. If you would work any man you 
must either know his nature and fashions, 
and so lead him ; or his ends, and so persuade 
him ; or his weakness and disadvantages, and 



SUITORS. 



71 



so awe him ; or those that have interest in 
him, and so govern him. In dealing with 
cunning persons, we must ever consider their 
ends, to interpret their speeches ; and it is 
good to say little to them, and that which 



they least look for. In all negotiations of 
difficulty, a man may not look to sow and 
reap at once ; but must prepare business, and 
so ripen it by degrees. 



XLYIII.— OF FOLLOWERS AND FRIENDS* 



Costly followers are not to be liked ; lest 
while a man maketh his ti-ain longer, he make 
his wings shorter. I reckon to be costly, not 
them alone which charge the purse, but which 
are wearisome and importune in suits. Or- 
dinary followers ought to challenge no higher 
conditions than countenance, recommenda- 
tion, and protection from wrongs. Factious 
followers are worse to be liked, which follow 
not upon affection to him with whom they 
range themselves, but upon discontentment 
conceived against some other; whereupon 
commonly ensueth that ill intelligence, that 
we many times see between great personages. 
Likewise glorious followers, who make them- 
selves as trumpets of the commendation of 
those they follow, are full of inconvenience, 
for they taint business through want of se- 
crecy ; and they export honour from a man, 
and make him a return in envy. There is a 
kind of followers, likewise, which are danger- 
ous, being indeed espials ; which inquire the 
secrets of the house, and bear tales of them to 
others; yet such men, many times, are in 
great favour ; for they are officious, and com- 
monly exchange tales. The follow^ing by 
certain estates of men, answerable to that 
which a great person himself professeth, (as 
of soldiers to him that hath been employed in 
the wars, and the like), hath ever been a thing 
civil and well taken even in monarchies, so 
it be witliout too much pomp or popularity : 
but the most honourable kind of following, is 
to be followed as one that apprehendeth to 



advance virtue and desert in all sorts of per- 
sons : and yet, where there is no eminent odds 
in sufficiency, it is better to take with the 
more passable, than with the more able ; and 
besides, to speak truth in base times, active 
men are of more use than virtuous. It is 
true, that in government, it is good to use 
men of one rank equally : for to countenance 
some extraordinarily, is to make them inso- 
lent, and the rest discontent; because they 
may claim a due : but contrariwise in favour, 
to use men with much difference and election 
is good; for it maketh the persons preferred 
more thankful, and the rest more officious : 
because all is of favour. It is good discre- 
tion not to make too much of any man at the 
first ; because one cannot hold out that pro- 
portion. To be governed (as we call it), by 
one, is not safe; for it shows softness, and 
gives a freedom to scandal and disreputation ; 
for those that would not censure, or speak ill 
of a man immediately, will talk more boldly 
of those that are so great with them, and 
thereby wound their honour ; yet to be dis- 
tracted with many, is worse ; for it makes 
men to be of the last impression, and full of 
change. To take advice of some few friends 
is ever honourable ; for lookers-on many times 
see more than gamesters ; and the vale best 
disco vereth the hill. There is little friendship 
in the world, and least of all between equals, 
which was wont to be magnified. That that 
is, is between superior and inferior, whose 
fortunes may comprehend the one the other. 



XLIX.— OF SUITORS. 



Many ill matters and projects are undertaken ; 
and private suits do putrefy the public good. 
Many good matters are undertaken with bad 
minds ; I mean not only corrupt minds, but 
crafty minds; that intend not performance. 
Some embrace suits, which never mean to 



deal effectually in them ; but if they see 
there may be life in the matter, by some other 
mean they will be content to win a thank, or 
take a second reward, or at least, to make use 
in the mean time of the suitor's hopes. Some 
take hold of suits only for an occasion to cross 



73 



ESSAYS. 



some other, or to make an information, where- 
of they could not otherwise have apt pretext, 
without care what become of thesuitwhen that 
turn is served ; or, generally, to make other 
men's business a kind of entertainment to bring 
in their own : nay, some undertake suits with 
a full purpose to let them fall ; to the end to 
gratify the adverse party, or competitor. 
Surely there is in some sort a right in every 
suit ; either a right of equity, if it be a suit of 
controversy, or a right of desert, if it be a suit 
of petition. If affection lead a man to favour 
the wrong side in justice, let him rather use 
his countenance to compound the matter than 
to carry it. If affection lead a man to favour 
the less worthy in desert, let him do it with- 
out depraving or disabling the better deserver. 
In suits which a man doth not well understand 
it is good to refer them to some friend of 
trust and judgment, that may report whether 
he may deal in them with honour: but let him 
choose well his referendaries, for else he may 
be led by the nose. Suitors are so distasted 
with delays and abuses, that plain dealing in 
denying to deal in suits at first, and reporting 
the success barely, and in challenging no 
more thanks than one hath deserved, is grown 
not only honourable but also gracious. In 
suits of favour, the first coming ought to take 
little place ; so far forth consideration may 
be had of his trust, that if intelligence of the 
matter could not otherwise have been had 



but by him, advantage be not taken of the 
note, but the party left to his other means; 
and in some sort recompensed for his discovery. 
To be ignorant of the value of a suit, is sim- 
plicity; as well as to be ignorant of the right 
thereof, is want of conscience. Secrecy in 
suits is a great mean of obtaining ; for voicing 
them to be in forwardness may discourage 
some kind of suitors; but doth quicken and 
awake others: but timing of the suit is the 
principal ; timing I say not only in respect of 
the person that should grant it, but in respect 
of those which are like to cross it. Let a man, 
in the choice of his mean, rather choose the 
fittest mean, than the greatest mean; and 
rather them that deal in certain things, than 
those that are general. The reparation of a 
denial is sometimes equal to the first grant, if 
a man himself neither dejected nor discon- 
tented. " Iniquum petas, ut aequum feras."'^ 
is a good rule, where a man hath strength of 
favour : but otherwise a man w-ere better rise 
in his suit; for he that would have ventured 
at first to have lost the suitor, will not, in the 
conclusion, lose both the suitor and his own 
former favour. Nothing is thought so easy a 
request to a great person, as his letter; and 
yet, if it be not in a good cause, it is so much 
out of his reputation. There are no worse 
instruments than these general contrivers of 
suits ; for they are but a kind of poison and 
infection to public proceedings. , 



L.— OF STUDIES. 



Studies serve for delight, for ornament, and 
for ability. Their chief use for delight, is in 
privateness and retiring ; for ornament, is in 
discourse ; and for ability, is in the judgment 
and disposition of business; for expert men 
can execute, andperhapsjxidge of particulars, 
one by one : but the general counsels, and the 
plots and marshalling of atfairs come best 
from those that are learned. To spend too 
much time in studies, is sloth ; to use them 
too much for ornament, is aft'ectation ; to 
make judgment wholly by their rules, is the 
humour of a scholar : they perfect nature, and 
are perfected by experience : for natural abili- 
ties are like natural plants, that need jiruning 
by study ; and studies themselves do give 
forth directions too much at large, except they 



be bounded in by experience. Crafty men 
contemn studies, simple men admire them, 
and wise men use them ; for they teach not their 
own use ; but that is a wisdom without them 
and above them, won by observation. Read 
not to contradict and confute, nor to believe 
and take for granted, nor to find talk and dis- 
course, but to weigh and consider. Some 



' You ask too much in order to obtain a moderate 
boon. The precept is exemplified in the following 
anecdote. A tenant asked his landlord for as much 
timber as would build a house. " No," was the 
answer, " I wonder how you could ask such a thing." 
" Well ijive me as much as would build a barn.' — 
" No; the request is quite unreasonaVde." — " Give 
me at least as much as will make a gate." — " Well, 
you may have that (luantity." — " Thank you sir, it 
is as much as I wanted and more than I expected." 



FACTION. 



73 



books are to be tasted, others to be swal- 
lowed, and some few to be chewed and di- 
gested ; that is, some books are to be read, only 
in parts ; others to be read but not curiously ; 
and some few to be read wholly, and with 
diligence and attention. Some books also 
may be read by deputy, and extracts made of 
them by others ; but that would be only in the 
less important arguments and the meaner sort 
of books ; else distilled books are, like com- 
mon distilled waters, flashy things. Reading 
maketh a full man ; conference a ready man ; 
and writing an exact man ; and, therefore if 
a man write little, he had need have a great 
memory ; if he confer little, he had need have 
a present wit ; and if he read little, he had 
need have much cunning, to seem to know 
that he doth not. Histories make men wise ; 
poets, witty ; the mathematics, subtile ; na- 



tural philosophy, deep : moral, grave ; logic 
and rhetoric, able to contend ; " Abeuntstudia 
in mores ;" ^ nay, there is no stond or impedi- 
ment in the wit, but may be wrought out by 
fit studies : like as diseases of the body may 
have appropriate exercises: bowling is good 
for the stone and reins, shooting for the lungs 
and breast, gentle walking for the stomach, 
riding for the head and the like ; so if a man's 
wit be wandering, let him study the mathe- 
matics ; for in demonstrations, if his wit be 
called away never so little, he must begin 
again ; if his wit be not apt to distinguish or 
find differences, let him study the schoolmen, 
for they are " Cj'mini sectores;"^ if he be 
not apt to beat over matters, and to call up 
one thing to prove and illustrate another, let 
him study the lawyers' cases : so every defect 
of the mind may have a special receipt. 




[Julius Caesar, From a Roman Coin.] 



LI.— OF FACTION. 



Many have an opinion not wise, that for a 
prince to govern his estate, or for a great person 
to govern his proceedings, according to the 
respect to factions, is a principal part of 
policy; whereas, contrariwise, the chiefest 
wisdom is, either in ordering those things which 
are general, and wherein men of several fac- 
tions do nevertheless agree, or in dealing with 
correspondence to particular persons, one by 
one : but I say not, that the consideration of 
factions is to be neglected. jMean men in 
their rising must adhere ; but great men, 



that have strength in themselves were better 
to maintain themselves indifferent and neu- 
tral : yet even in beginners, to adhere so mo- 
derately, as he be a man of the one faction, 
which is most passable with the other, com- 
monly giveth best way. The lower and 

! 1 Studies become habits. 
2 Splitters of hairs, like Hudibras, 
Who was in logic a great critic 
Profoundly skilled in analytic ; 
He could distinguish and divide 
A hair 'tmxt south and south-west side. 



74 



ESSAYS. 



weaker faction is the firmer in conjunction ; 
and it is often seen, that a few that are stiff, 
do tire out a great number that are more 
moderate. When one of the factions is ex- 
tinguished, the remaining subdivideth ; astlie 
faction between Lucullus and the rest of the 
nobles of the senate (which they called " op- 
timates") held out awhile against the faction 
of Pompey and Caesar ; but when the senate's 
authority was pulled down, Caesar and Pom- 
pey soon after brake. The faction or party of 
Antonius and Octavianus Caesar, against 
Brutus and Cassius, held out likewise for a 
time, but when Brutus and Cassius were over- 
thrown, then soon after Antonius and Octa- 
vianus brake and subdivided. These exam- 
ples are of wars, but the same holdeth in pri- 
vate factions : and, therefore, those that are 
seconds in factions, do many times, when the 
faction subdivideth, prove principals; but 
many times also they prove cyphers and 
cashiered ; for many a man's strength is in 
opposition ; and when that faileth, he groweth 
out of use. It is commonly seen that men 
once placed, take in with the contiary faction 
to that by which they enter ; thinking, belike, 
that they have the first sure, and now are ready 
for a new purchase. The traitor in faction 



lightly goeth away with it, for when matters 
have stuck long in balancing, the winning of 
some one man casteth them, and he getteth 
all the thanks. The even carriage between 
two factions proceedeth not always of moder- 
ation, but of a trueness to a man's self, with 
end to make use of both. Certainlj-, in Italy, 
they liold it a little suspect in popes, when 
they have often in their mouth " Padre com- 
mmies :"^ and take it to be a sign of one that 
meaneth to refer all to the greatness of his own 
house. Kings had need beware how they side 
themselves, and make themselves as of a fac- 
tion or party ; for leagues within the state are 
ever pernicious to monarchies ; for they raise 
an obligation paramount to obligation of sove- 
reignty, and make the king " tanquam unus 
ex nobis ;"^ as was to be seen in the league of 
France. When factions are carried too high 
and too violently, it is a sign of weakness in 
princes, and much to the prejudice both of 
their authority and business. The motions of 
factions under kings, ought to be like the 
motions (as the ash'onomers speak,) of the in- 
ferior orbs, which may have their proper 
motions, but yet still are quietly carried by 
the higher motion of " primum mobile.'"^ 



LII.— OF CEREMONIES AND RESPECTS. 



He that is only real, had need have exceeding 
great parts of virtue ; as the stone had need to 
be rich that is set without foil ; but if a man 
mark it well, it is in praise and commendation 
of men, as it is in gettings and gains: for the 
proverb is ti-ue, " That light gains make heavy 
purses;" for light gains come thick, whereas 
great come but now and tlien : so it is true, 
that small matters win great commendation, 
because they are continually in use and in 
note : whereas the occasion of any great virtue 
cometh but on festivals; therefore it doth 
much add to a man's reputation, and is, (as 
Queen Isabella said), like perpetual letters 
commendatory, to have good forms ; to attain 
them, it almost sufficeth not to despise them ; 
for so sliall a man observe them in others ; and 
let him trust himself with the rest; for if he 
labour too much to express them, he shall lose 



their grace ; which is to be natural and unaf- 
fected. Some men's behaviour- is like averse, 
whereui every syllable is measured; how can 
a man comineheud great matters, that break eth 
his mind too much to small observations'? 
Not to use ceremonies at all, is to teach others 
not to use them again ; and so diminisheth 
respect to himself; especially they be not to 
be omitted to strangers and formal natures ; 
but the dwelling ujion tliem, and exalting 
them above the moon, is not only tedious, both 
doth diminish the faith and credit of him that 
speaks; and, certainly, there is a kind of con- 
veying of effectual and im})rinting passages 
amongst compliments, which is of singular use, 
if a man can hit upon it. Amongst a man's 

' The common father. 2 .\s one of us. 

3 The primary moving power. 



PRAISE. 



n 



peers, a man shall be sure of familiarity ; and 
therefore it is good a little to keep state; 
amongst a man inferiors, one shall be sure of 
reverence ; and therefore it is good a little to 
be familiar. He that is too much in anything, 
so that he giveth another occasion of society, 
maketh himself cheap. To apply one's self 
to others, is good ; so it be with demonstration, 
that a man doth it upon regard, and not upon 
facility. It is a good precept, generally in 
seconding another, yet to add somewhat of 
one's own : as if you will grant his opinion, 
let it be with some distinction ; if you will 
follow his motion, let it be with condition ; if 
you allow his counsel, let it be with alleging 



further reason. Men had need beware how 
they be too perfect in compliments; for be 
they never so sufficient otherwise, their enviers 
will be sure to give them that atti-ibute, to 
the disadvantage of their greater virtues. It 
is loss also in business to be too full of respects, 
or to be too curious in observing times and 
opportunities. Solomon saith, "He thatcon- 
sidereth the wind shall not sow, and he that 
looketh to the clouds shall not reap." A wise 
man will make more opportunities than he 
finds. Men's behaviour should be like their 
apparel, not too strait or point device, but free 
for exercise or motion. 



LIII.— OF PRAISE. 



Praise is the reflection of virtue, but it is as 
the glass, or body, which giveth the reflection ; 
if it be from the common people, it is com- 
monly false and nought, and rather followeth 
vain persons than virtuous: for the common 
people understand not many excellent virtues : 
the lowest virtues draw praise from them, the 
middle virtues work in them astonishment or 
admiration ; but of the highest virtues they 
have no sense or perceiving at all ; but shows 
and "species virtutibus similes,"^ serve best 
with them. Certainly, fame is like a river, 
tliat beareth up things light and swollen, and 
drowns things weighty andsolid; but if persons 
of quality and judgment concur, then it is (as 
the Scripture saith), "Nomen bonum instar 
unguenti fragrantis;"^ it filleth all round 
about, and will not easily away; for the 
odours of ointments are more durable than 
those of flowers. There be so many false 
points of praise, that a man may jtistly hold it 
a suspect. Some praises proceed merely of 
flattery ; and if he be an ordinary flatterer, he 
will have certain common attributes, which 
may serve every man; if he be a cunning 
flatterer, he will follow the arch-flatterer, 
which is a man's self, and wherein a man 
thinketh best of himself, therein the flatterer 
will uphold him most : but if he be an impu- 

^ Appearances like to virtues. 

2 A good name is like sweet-smelling ointment. 



dent flatterer, look wherein a man is conscious 
to himself that he is most defective, and is 
most out of countenance in himself, that will 
the flatterer entitle him to, perforce, " spretS. 
conscientia.''^ Some praises come of good 
wishes and respects, which is a form due in 
civility to kings and great persons, " laudando 
prsecipere;"* when by telling men what they 
are, they represent to them what they should 
be ; some men are praised maliciously to their 
hurt, thereby to stir envy and jealousy to- 
wards them ;5 "Pessimum genus inimicorum 
laudantium ;" insomuch as it was a proverb 
amongst the Grecians, that, "he that was 
praised to his hurt, should have a push rise 
upon his nose ;'' as we say, that a blister will 
rise upon one's tongue that tells a lie ; certainly, 
moderate praise, used with opportunity, and 
not vulgar, is that wliich doth the good. 
Solomon saith, "He that praiseth his friend 
aloud, rising early, it shall be to him no better 
than a curse." Too much magnifying of man 
or matter doth irritate contradiction, and pro- 
cure envy and scorn. To praise a man's self 
cannot be decent, except it be in rare cases ; 
but to praise a man's office or profession, he 
may do it with good grace, and with a kind of 
magnanimity. The cardinals of Rome, which 



3 Disregarding conscience. 

* To give advice under the form of praise. 

5 Flatterers are the worst kind of enemies. 



76 



ESSAYS. 



are theologues, and friars, and schoolmen, 
have a plirase of notable contempt and scorn 
towards civil business, for tl»ey call all tem- 
poral business of wars, embassages, judicature, 
and other employments, sbirrerie, which is 
under-sheriflries, as if they were but matters 
for under-sheriffs and catchpoles; though 



many times those under-sheriffries do more 
good than tlieir high speculations. St. Paul, 
when he boasts of himself, he doth oft inter- 
lace, "I speak like a fool;" but speaking of 
his calling, he saith, " Magnificabo apostolatum 
meum."^ 



It was prettily devised of ^sop, the fly sat 
upon the axle-tree of the chariot-wheel, and 
said, " What a dust do 1 raise !" So are 
there some vain persons, that, whatsoever 
goeth alone, or moveth upon greater means, 
if they have never so little hand in it, they 
think it is they that carry it. They that are 
glorious must needs be factious ; for all 
bravery stands upon comparisons. They 
must needs be violent to make good their 
own vaunts ; neither can they be secret, and 
therefore not eflectual ; but according to the 
French proverb, " beaucovip de bruit, peu de 
fruit;" " much bruit, little fruit," Yet, cer- 
tainly, there is iise of this quality in civil 
affairs : where there is an opinion and fame 
to be created, either of virtue or greatness, 
these men are good trumpeters. Again, as 
Titus Livius noteth, in the case of Antiochus 
and the ^t.olians, there are sometimes great 
effects of cross lies ; as if a man that nego- 
ciates between two princes, to draw them to 
join in a war against the third, doth extol the 
forces of either of them above measure, the 
one to the other : and sometimes he that 
deals between man and man, raiseth his own 
credit with both, by pretending greater inter- 
est than he hath in either ; and in these, and 
the like kinds, it often falls out, that some- 
what is produced of nothing ; for lies are suf- 
ficient to breed opinion, and opinion brings 
on substance. In military commanders and 
soldiers, vain glory is an essential point ; for 
as iron sharpens iron, so by glory, one courage 
sharpeneth another. In cases of great enter- 
prise upon charge and adventure, a composi- 
tion of glorious natures doth put life into 
■business; and those that are of solid and 
sober natures, have more of the ballast than 
of the sail. In fame of learning the flight 
will be slow without some feathers of osten- 



LIV.— OF VAIN GLORY. 

tation : " Qui de contemnendu gloria libros 
scribuiit, nomen suum inscribunt.'"=^ Socra- 
tes, Aristotle, Galen, were men full of osten- 
tation: certainly, vain glory helpeth to per- 
petuate a mans memory; and virtue was 
never so beholden to human nature, as it 
received its due at the second hand. Neither 
had the fame of Cicero, Seneca, Plinius 
Secundus, borne her age so well if it had not 
been joined with some vanity in themselves ; 
like unto varnish, that makes ceilings not 
only shine, but last. But all this while, when 
I speak of vain glory, I mean not of that pro- 
perty that Tacitus doth attribute to Mucianus, 
" Omnium, quae dixerat feceratque, arte qua- 
dam ostentator :"^ for that proceeds not of 
vanity, but of natural magnanimity and dis- 
cretion ; and, in some persons, is not only 
comely, but gracious : for excusations, ces- 
sions, modesty itself, well governed, are but 
arts of ostentation; and amongst those arts 
there is none better than that which Plinius 
Secundus speaketh of, which is to be liberal 
of praise and commendation to others, in that 
wherein a man's self hath any perfection : for, 
saith Pliny, very wittily, "In commending 
another you do yourself right ;"" for he tliat 
you commend is either superior to you in 
that you commend, or inferior ; if he be infe- 
rior, if he be to be commended, you much 
more ; if he be superior, if he be not to be 
commended, you much less. Glorious men 
are the scorn of wise men, the admiration of 
fools, the idols of parasites, and the slaves of 
their own vaunts. 



1 I will mag:iiify my apostleship. 

2 Those who write' books on despising glory put 
their names in the title page. 

3 He had remarkable skill in setting off to the 
best advantage everything he said or did. 



HOXOrE AND REPUTATION. 



77 



LV.— OF HONOUR AND REPUTATION. 



The winning of honour is but the revealing 
of a man's viitue and worth without disad- 
vantage; for some in their actions do woo 
and atiect honour and reputation ; which sort 
of men are commonly much talked of, but 
inwardly little admired : and some, contrari- 
wise, darken their virtue in the show of it ; 
so as they be undervalued in opinion. If 
a man perform that which hath not been at- 
tempted before, or attempted and given over, 
or hath been achieved, but not with so good 
circumstance, he shall pmchase more honour 
than by aftecting a matter of greater diffi- 
culty or virtue, wherein he is but a follower. 
If a man so temper his actions, as in some 
one of them, he doth content every faction or 
combination of people, the music will be the 
fuller. A man is an ill husband of his 
honour that entereth into any action, the 
failing wherein may disgrace him more than 
the caiTying of it through can honour him. 
Honour that is gained and broken upon 
another hath the quickest reflection, like 
diamonds cut with facets: and therefore let 
a man contend to excel any competitors of 
his in honour, in outshooting them, if he can, 
in their own bow. Discreet followers and 
servants help much to reputation : •■ Omnis 
fama a domesticis emanat."'^ Envy, which 
is tlie canker of honour, is best extinguished 
by declaring a man"s self in his ends, rather 
to seek merit than fame : and by attributing 
a man's successes rather to divine Providence 
and felicity, than to his own virtue or policy. 
The true marshaling of the degrees of sove- 
reign honovir are these : in the first place are 
" conditores iraperiorum,"^ founders of states 
and commonwealths ; such as were Romulus, 
Cyrus. Ca?3ar, Ottoman, Ismael: in the 
second place are '' legislatores,'" lawgivers ; 
which are also called second fomiders, or 
''perpetui principes,''^ because they govern 
by their ordinances after they are gone ; sucli 
were Lycurgus, Solon, Justhiian, Edgar, Al- 
phonsus of Castile, the wise, that made the 

1 All fame emanates from servants. Thus tlie 
adage, " no man is a hero to his valet de chambre." 

* Founders of empires. 

2 Perpetual sovereigns. 



" Siete part.idas :"* in the third place are 
" liberatores,"' ^ or " salvatores," ^ such as 
compound the long miseries of civil wars, or 
deliver their eountiies from servitude of 
strangers or tyrants ; as Augustus Caesar, 
Vespasian us, Aurelianus, Theodoricus, King 
Henry the Seventh of England, King Henry 
the Fourth of France : in the fourth place ai-e 
'• propagatores,'"^ or -'propugnatores imperii,"^ 
such as in honourable wars enlarge their ter- 
ritories, or make noble defence against in- 
vaders; and, in the last place, are '-patres 
patrise,"^ which reign justly and make the 
times good wherein they live ; both which 
last kinds need no examples, they are in such 
number. Degrees of honour in subjects are, 
first, '• participes curarum,"^'' those upon whom 
princes do discharge the greatest weight of 
their affairs; their right hands, as we call 
them; the next are '"duces belli,"^^ great 
leaders ; such as are princes* lieutenants, and 
do them notable services in the wars : the 
third are "gratiosi," favourites ; such as ex- 
ceed not this scantling, to be solace to the 
sovereign, and harmless to the people : and 
the fourth, '-negotiis pares ;"^^ such as have 
great places under princes, and execute their 
places with sufficiency. Tliere is an honour, 
likewise, which may be ranked amongst the 
greatest, which happeneth rarely ; that is, of 
such as sacrifice themselves to deatli or danger 
for the good of their countrj- ; as was M. Re- 
gulus, and the two Decii. 

* The Partidas are a general collection of the 
laws of Castille arranged under their proper titles. 
This great work was commenced by Don Ferdinand, 
the father of Alphouso, in consequence of the litiga- 
tion produced by the contradictory decisions in tlie 
Castiliau courts of law. It was completed by Al- 
phouso to^^•ards the close of the thirteenth century, 
and the wise monarch caused the code to be pub- 
lished in the Castilian language in order that all 
ranks of his subjects should know on what conditions 
their allegiance was expected. 

^ Deliverers. 

^ Saviours. 

^ Extenders of the state. 

8 Defenders of the state. 

^ Fathers of their country. 
'" Participators in cares. 
11 Generals. 
!■- Equal to the duties of their oSic?. 



78 



ESSAYS. 



LVI,— OF JUDICATURE. 



Judges ought to remember that their office is 
"jus dicere,*"^ and not "jus dare;'"'^ to in- 
terpret law, and not to make law, or give 
law ; else will it be like the authority claimed 
by the church of Rome, whicli, under pretext 
of exposition of scripture, doth not stick to 
add and alter, and to pronounce that which 
they do not find, and by show of antiquity 
to introduce novelty. Judges ought to be 
more learned than witty, more reverend than 
plausible, and more advised than confident. 
Above all things, integrity is their portion 
and proper virtue. " Cursed (saith the law) 
is he that removeth the landmark." The 
mislay er of a mere stone is to blame; but 
it is the unjust judge that is the capital 
remover of landmarks, when he defineth 
amiss of lands and property. One foul 
sentence doth more hurt than many foul 
examples; for these do but corrupt the stream, 
the other corrupteth the fountain : so saith 
Solomon, " Fous turbatus et vena con-upta 
est Justus cadens in causa sua coram ad- 
vesario."^ The office of judges may have 
reference unto the parties that sue, unto the 
advocates that plead, unto the clerks and 
ministers of justice underneath them, and to 
the sovereign or state above them. 

First, for the causes or parties that sue. 
" There be (saith the Scripture) that turn 
judgment into wormwood ;"' and surely 
there be, also, that turn it into vinegar ; for 
injustice maketh it bitter, and delays make 
it sour. The principal duty of a judge is 
to suppress force and fraud; whereof force 
is the more pernicious when it is open, and 
fraud when it is close and disguised. Add 
thereto contentious suits, which ought to be 
spewed out, as the surfeit of courts. A 
judge ought to prepare his way to a just 
sentence, as God useth to prepare his way, 
by raising valleys and taking down liills: 
so when there appeareth on either side a high 
hand, violent prosecution, cunning advan- 
tages taken, combination, power, great coun- 

' To declare the law. 2 To make the law. 

3 A just man failing to gain his cause from his 
adversairy is like a troubled fountain and corrupted 
spring. 



sel, then is the virtue of a judge seen to make 
inequality equal ; that he may plant his 
judgment as upon an even ground. " Qui 
fortiter emungit, elicit sanguinem ;"'* and 
where the wine-press is hard wrought, it 
yields a harsh wine, that tastes of the grape- 
stone. Judges must beware of hard con- 
structions, and strained inferences ; for there 
is no worse torture than the torture of laws : 
especially in case of laws penal, they ought 
to have care that that which was meant for 
terror be not turned into rigour : and that 
they bring not upon the people that shower 
whereof the Scripture speaketh, " Pluer super 
eos laqueos;''* for penal laws pressed, are 
a shower of snares upon the people : there- 
fore let penal laws, if they have been sleepers 
of long, or if they be grown unfit for the 
present time, be by wise judges confined in 
the execution : '' Judicis officium est, ut res, 
ita tempora rerum," &c.^ Is causes of life 
and death judges ought (as far as the law 
permitteth) in justice to remember mercy, 
and to cast a severe eye upon the example, 
but a merciful eye upon the person. 

Secondly, for the advocates and counsel 
that plead. Patience and gravity of hearing 
is an essential part of justice ; and an over- 
speaking judge is no well-tuned cymbal. It 
is no grace to a judge first to find that which 
he might have heard in due time from the 
bar; or to show quickness of conceit in 
cutting ofi' evidence or counsel too short, or 
to prevent information by questions, though 
pertinent. The parts of a judge in hearing 
are four : to direct the evidence ; to moderate 
length, repetition, or impertinency of speech ; 
to recapitulate, select, and collate the material 
points of that which hath been said, and to 
give the rule, or sentence. Whatsoever is 
above these is too much, and proceedeth 
either of glory and willingness to speak, or 
of impatience to liear, or of shortness of 
memory, or of want of a staid and equal 
attention. It is a strange thing to see that 

* Wringing the nose brings blood. 
5 He will rain snares upon them. 

* It is the duty of a judge to consider not only the 
facts but the times and circumstances of the facts. 



JUDICATURE. 



79 



the boldness of advocates should prevail 
with judges; whereas they should imitate 
God, in whose seat they sit, who represseth 
the presumptuous, and giveth grace to the 
modest: but it is more strange, that judges 
should have noted favourites, which cannot 
but cause multiplication of fees, and sus- 
picion of by-ways. There is due from the 
judge to the advocate some commendation 
and gracing, where causes are well handled 
and fair pleaded, especially towards the side 
which obtaineth not; for that upholds in the 
client the reputation of his counsel, and beats 
down in him the conceit of his cause. There 
is likewise due to the public a civil repre- 
hension of advocates, where there appeareth 
cunning counsel, gross neglect, slight infor- 
mation, indiscreet pressing, or an over-bold 
defence ; and let not the counsel at the bar 
chop with the judge, nor wind himself into 
the handling of the cause anew after the 
judge hath declared his sentence ; but, on 
the other side, let not the judge meet the 
catise half way, nor give occasion to the 
party to say, his counsel or proofs were not 
heard. 

Thirdly, for that that concerns clerks and 
ministers. The place of justice is a hallowed 
place; and therefore not only the bench but 
tlie foot-pace and precincts, and purprise 
thereof ought to be preserved without scandal 
and corrviption ; for, certainly, " Grapes (as 
the Scripture saith) will not be gathered of 
thorns or thistles;" neither can justice yield 
her fruit with sweetness amongst the briers 
and brambles of catching and polling clerks 
and ministers. The attendance of courts is 
subject to four bad instruments : first, certain 
persons that are sowers of suits, which make 
the court swell, and the country pine : the 
second sort is of those that engage courts in 
quarrels of jurisdiction, and are not truly 
*'amici curiae,"^ but " parasiti curiae,"""'^ in 
puffing a court up beyond her bounds for 
their own scraps and advantage : the third 
sort is of those that may be accounted the 
left hands of courts : persons that are lull of 
nimble and sinister tricks and shifts, whereby 
they pervert the plain and direct courses of 
courts, and bring justice into oblique lines 



* Friends of the court. 



Parasites of the court. 



and labyrinths : and the fourth is the poller 
and exacter of fees : which justifies the 
common resemblance of the courts of justice 
to the bush, whereunto while the sheep flies 
for defence in weather, he is sure to lose part 
of his fleece. On the other side, an ancient 
clerk, skilful in precedents, Avary in proceed- 
ing, and imderstanding in the business of the 
court, is an excellent finger of a court, and 
doth many times point the way to the judge 
himself. 

Fourthly, for that which may concern the 
sovereign and estate. Judges ought, above 
all, to remember the conclusion of the Roman 
twelve tables, " Salus populi suprema lex ;'"^ 
and to know that laws, except they be in 
order to that end, are but things captious, and 
oracles not well inspired : therefore it is a 
happy thing in a state, when kings and states 
do often consult with judges ; and again, 
when judges do often consult with the king 
and state : the one, when there is matter of 
law intervenient in business of state ; the 
other, when there is some consideration of 
state intervenient in matter of law ; for many 
times the things deduced to judgment may 
be "meum '"•* and "^tuum,*'* when the reason 
and consequence thereof may trench to point 
of estate : I call matter of estate, not only 
the parts of sovereignty, but whatsoever in- 
troduceth any great alteration, or dangerous 
precedent; or concerneth manifestly any 
great portion of people : and let no man 
weakly conceive that just laws and true 
policy have any antipathy; for they are 
like the spirits and sinews, that one moves 
witli the other. Let judges also remember, 
that Solomon's throne was supported by lions 
on both sides : let them be lions, but yet 
lions under the throne : being circumspect 
that they do not check or oppose any points 
of sovereignty. Let not judges also be so 
ignorant of their own right, as to think there 
is not left to them, as a principal part of their 
office, a wise use and application of laws ; for 
they may remember what the apostle saith of 
a greater law than theirs : " Nos scimus quia 
lex bona est, modo quis e^ utatur legitime."^ 

3 The safety of the people is the supreme law. 

4 Mine. 5 Thine. 

6 We know that the law is good, provided lawful 
use be made of it. 



ESSAYS. 



LVII.— OF ANGER. 



To seek to extinguish anger utterly is but a 
bravery of the Stoics. We have better 
oracles : " Be angry, but sin not : let not the 
sun go down upon your anger." Anger must 
be limited and confined both in race and in 
time. We will first speak how the natural 
inclination and habit, " to be angry," may be 
attempred and calmed ; secondly, how the 
particular motions of anger may be repressed, 
or, at least, refrained from doing mischief; 
thirdly, how to raise anger, or appease anger 
in another. 

For the first, there is no other way but to 
meditate and ruminate well upon the eflects 
of anger, how it troubles man's life : and the 
best time to do this, is to look back upon 
anger when the fit is thoroughly over. 
Seneca saith well, " That anger is like ruin, 
which breaks itself upon that it falls." The 
Scripture exhorteth us "To possess our souls 
in patience ;" whosoever is out of patience, is 
out of possession of his soul. Men must not 
turn bees ; 

" aiiimasque in viilnere ponnnt."i 

Anger is certainly a kind of baseness ; as it 
appears well in the weakness of those subjects 
in whom it reigns, children, women, old 
folks, sick folks. Only men must beware 
that they carry their anger rather with scorn 
than with fear ; so that they may seem rather 
to be above the injury than below it; which 
is a thing easily done, if a man will give law 
to himself in it. 

For the second point, the causes and 
motives of anger are chiefly three : first, to be 
too sensible of hurt; for no man is angry that 
feels not himself hurt ; and therefore tender 
and delicate persons must needs be oft angry, 
they have so many things to trouble them, 
which more robust natures liave little sense 
of: the next is, the apprehension and con- 
struction of the injury ollered, to be, in the 

' Leave their livei in the wound. 



circumstances thereof, full of contempt : for 
contempt is that which putteth an edge upon 
anger, as much, or more, than the hurt itself; 
and, therefore, when men are ingenious in 
picking out circumstances of contempt, they 
do kindle their anger much ; lastly, opinion 
of the touch of a man's reputation doth 
multiply and sharpen anger ; wherein the 
remedy is, that a man should have, ais Gon- 
salvo was wont to say, " telam honoris cras- 
siorem."^ But in all refrauiings of anger, it 
is the best remedy to win time, and to make 
a man's self believe that the opportunity of 
his revenge is not yet come ; but that he 
foresees a time for it, and so to still himself 
in the mean time, and reserve it. 

To contain anger from mischief, though it 
take hold of a man, there be two things 
whereof you must have special caution : the 
one, of extreme bitterness of words, especially if 
they be aculeate and proper ; for " communia 
maledicta""^ are nothing so much; and 
again, that in anger a man reveal no secrets ; 
for that makes him not fit for society : the 
other, that you do not peremptorily break 
off in any business in a fit of anger; but 
howsoever you show bitterness, do not act 
anything that is not revocable. 

For raising and appeasing anger in another, 
it is done chiefly by choosing of times, wheu 
men are frowardest and worst disposed to 
incense them ; again, by gathering (as was 
touched before) all that you can find out to 
aggravate the contempt : and the two reme- 
dies are by the contraries : the former to 
take good times, wlien first to relate to n man 
an angry business, for the firet impression is 
much ; and the other is, to sever, as much 
as may be, tlie construction of the injury 
from the point of contempt; imputing it to 
misunderstandhig, fear, passion, or what you 
will. 

~ A stron<;er covering of honour. 
3 (Jomnion reproachoa. 



VICISSITUDE OF THINGS. 



81 



LYIIL— OF VICISSITUDE OF THINGS. 



Solomon salth, " There is no new thing upon 
the earth ;" so that as Plato had an imagina- 
tion that all knowledge was but remembrance ; 
so Solomon giveth his sentence, " That all 
novelty is but oblivion ;" whereby you may 
see, that the river of Lethe ruimeth as well 
above ground as below. There is an abstruse 
astrologer that saith, if it were not for tAvo 
things that are constant, (the one is, that the 
fixed stars ever stand at like distance one 
from another, and never come nearer together, 
nor go further asunder; the other, that the 
diurnal motion perpetually keepeth time,) 
no individual would last one moment: cer- 
tain it is, that the matter is in a perpetual 
flux, and never at a stay. The great wind- 
ing-sheets that bury all things in oblivion are 
two ; deluges and earthquakes. As for con- 
flagrations and great droughts, they do not 
merely dispeople, but destroy. Phaeton's 
car went but a day; and the three years' 
drought in the time of Elias, was but par- 
ticular, and left people alive. As for the 
great burnings by lightnings, which are often 
in the West Indies, they are but nan-ow ; but 
in the other two destructions, by deluge and 
earthquake, it is further to be noted, that the 
remnant of people which happen to be re- 
served, are commonly ignorant and moun- 
tainous people, that can give no account of 
the time past; so that the oblivion is all one 
as if none had been left. If you consider 
well of the people of the West Indies, it is 
very probable that they are a newer, or a 
younger people than the people of the old 
world ; and it is much more likely that the 
destruction that hath heretofore been there, 
was not by earthquakes, (as the -^Egyp- 
tian priest told Solon, concerning the 
island of Atlantis, that it was swallowed by 
an earthquake), but rather that it was deso- 
lated by a particular deluge ; for earthquakes 
are seldom in those parts : but on the other 
side, they have such pouring rivers, as the 
rivers of Asia, and Africa, and Europe, are 
but brooks to tliem. Their Andes likewise, 
or mountains, are far higher than those with 
us; whereby it seems, that the remnants of 
generations of men Avere in such a particular 



deluge saved. As for the obsei-vation that 
Machiavel hath, that the jealousy of sects 
doth much extinguish the memory of things ; 
traducing Gregory the Great, that he did 
Avhat in him lay to extinguish all heathen 
antiquities ; I do not find that those zeals do 
any great effects, nor last long ; as it appeared 
in the succession of Sabinian, who did revive 
the former antiquities. 

The vicissitude, or mutations, in the 
superior globe, are no fit matter for this 
present argument. It may be, Platos great 
5^ear, if the world should last so long, Avould 
have some effect, not in renewing the state of 
like individuals, (for that is the fume of 
those that conceive the celestial bodies have 
more accurate influences upon these things 
below, than indeed they have,) but in gross. 
Comets, out of question, have likewise power 
and effect over the gross and mass of things j 
but they are rather gazed upon, and waited 
upon in their journey, than wisely observed in 
their eff*ects; especially in their respective 
effects; that is, what kind of comet for 
magnitude, colour, version of the beams, 
placing in the region of heaven, or lasting, 
produceth Avhat kind of effects. 

There is a toy, Avhich I have heard, and I 
Avould not have it given over, but waited upon 
a little. They say it is observed in the Low 
Countries, (I know not in what part) tliat 
every five and thirty years the same kind and 
suit of years and weathers comes about again ; 
as great frosts, great wet, great droughts, 
Avarm Avinters, summers Avitli little heat, and 
the like, and they call it the prime; it is a 
thing 1 do the rather mention, because, com- 
puting backAvards, I have found some concur- 
rence. 

But to leave these points of nature, and to 
come to men. The greatest viscissitudes of 
things amongst men, is the vicissitude of sects 
and religions : for those orbs rule in men's 
minds most. The true religion is built upon 
the rock ; the rest are tossed upon the Avaves of 
time. To speak, therefore, of the causes of 
new sects, and to give some counsel concern- 
ing them, as far as the weakness of human 
judgment can give stay to so great revolutions. 

G 



82 



ESSAYS. 



When the religion formerly received is 
rent by discords, and Avhen the holiness of 
the professors of religion is decayed and full 
of scandal, and withal the times be stupid, 
ignorant, and barbarous, you may doubt the 
springing up of a new sect ; if then also there 
should arise any extravagant and strange 
spirit to make himself author thereof: all 
which points held when Mahomet published 
his law. If a new sect have not two proper- 
ties, fear it not, for it will not spread : the 
one is the supplanting or the opposing of autho- 
thority established ; for nothing is more popu- 
lar than that; the other is the giving licence 
to pleasures and a voluptuous life : lor as for 
speculative heresies, (such as were in ancient 
times the Arians, and now the Arminians,) 
though they work mightily upon men's wits, 
yet they do not produce any great alterations 
in states : except it be by the help of civil 
occasions. There be three maimer of planta- 
tions of new sects ; by the power of signs and 
miracles; by the eloquence and wisdom of 
speech and persuasion; and by the sword. 
For martyrdoms, I reckon them amongst 
miracles, because they seem to exceed the 
strength of human nature: and I may do 
the like of superlative and admirable holiness 
■of life. Surely there is no better way to stop 
the rising of new sects and schisms, than to 
reform abuses; to compound the smaller 
differences ; to proceed mildly, and not with 
•sanguinary persecutions ; and rather to take 
off the principal authors, by winning and 
advancing them, than to enrage them by 
violence and bitterness. 

The changes and vicissitude in wars are 
many, but chiefly in three things ; in the 
seats or stages of the war, in the weapons, 
and in the manner of the conduct. Wars, in 
ancient time, seemed more to move from east 
to west ; for the Persians, Assyrians, Arabians, 
Tartars, (which were the invaders,) were all 
eastern people. It is ti-ue, the Gauls were 
western ; but we read but of two incursions 
of theirs : the one to Gallo-Graecia, the other 
to Rome : but east and west have no certain 
points of heaven ; and no more liave the 
wars, either iVom the east or west, any cer- 
tainty of observation: but north and south 
are fixed ; and it hath seldom or never been 
seen that the fai' southern people have iixvaded 



the northern, but contrariwise; whereby it 
is manifest that the northern tract of the 
world is in nature the more martial region : 
be it in respect of the stars of that hemisphere, 
or of the great continents that are upon the 
north ; whereas the south part, for aught that 
is known, is almost all sea ; or (which is 
most apparent) of the cold of the northern 
parts, which is that which, without aid of 
discipline, doth make the bodies hardest, and 
the courage av arm est. 

Upon the breaking and shivering of a great 
state and empire, you may be sure to have 
wars : for great empires, while they stand, do 
enervate and desh-oy the forces of the natives 
which they have subdued, resting upon their 
own protecting forces; and then, wlien they 
fail also, all goes to ruin, and they become 
a prey; so was it in the decay of the Ro- 
man empire, and likewise in the empire of 
Almaigne, ^ after Charles the Great, every 
bud takmg a feather; and were not uidike to 
befall to Spain, if it should break. The 
great accessions and unions of kingdoms do 
likewise stir up wars : for when a state grows 
to an over-power, it is like a great flood, that 
will be sure to overflow ; as it hath been seen 
in the states of Rome, Tui-key, Spain, and 
others. Look when the world hath fewest 
barbarous people, but such as commonly Avill 
not marry, or generate, except they known 
means to live, (as it is almost every where at 
this day, except Tartary,) there is no danger of 
inundations of people; but when there be 
great shoals of people, which go on to popu- 
late, without foreseeing means of life ami 
sustentation, it is of necessity that once in an 
age or two they discharge a portion of tlieir 
people upon other nations, which the ancient 
northern people were wont to do by lot ; cast- 
ing lots what part should stay at home, 
and what should seek their fortmies. When 
a warlike state grows soft and effeminate, 
they may be sure of a war: for com- 
moialy such states are grown rich in the time 
of their degenerating: and so the prey in- 
viteth, and their decay in valour encourageth 
a war. 

As for tlie weapons, it hardly falletli under 
rule and observation : yet we see even they 

1 Gormanv. 



VICISSITUDE or THINGS. 



S3 



hsLve returns and vicissitudes ; for certain it is, 
that ordnance was known in the cit)^ of the 
Oxidraces, in India ; and was that which the 
Macedonians called thunder and lightning, 
and magic ; and it is well known that the use 
of ordnance hath been in China above two 
thousand years. The conditions of weapons, 
and their improvements are, first, the fetching 
afar oflf; for that outrmis the danger, as it is 
seen in ordnance and muskets ; secondly, the 
strength of the percussion ; wherein likewise 
ordnance do exceed all arietations, and ancient 
inventions : the third is, the commodious use 
of them ; as that they may serve in all wea- 
thers, that the carriage may be light and man- 
ageable, and the like. 

For the conduct of the war : at the first, 
men rested exti-emely upon number ; they did 
put the wai's likewise upon main force and 
valour, pointing days for pitched fields, and so 
trying it out upon an even match ; and they 



were more ignorant in ranging and arraying 
their battles. After they grew to rest upon 
number, rather competent than vast; they 
grew to advantages of place, cunning diver- 
sions, and the like ; and they grew more skil- 
ful in the ordering of their battles. 

In the youth of a state, arms do flourish : in 
the middle age of a state, learning ; and then 
both of them together for a time ; in the de- 
clining age of a state, mechanical arts and 
merchandise. Learning hath its infancy when 
it is but beginning, and almost childish; then 
its youth, when it is luxuriant and juvenile ; 
then its strength of years, when it is solid and 
reduced; and, lastly, its old age, when it 
waxeth dry and exhaust; but it is not good to 
look too long upon these turning wheels of 
vicissitude, lest we become giddy : as for the 
philology of them, that is but a circle of tales, 
and therefore not fit for this writing. 




[Fame.] 



A FRAGMENT OF AN ESSAY OF FAME. 
Published by Dr. Rawley in his Resuscitatio. 



The poets make Fame a monster : they de- 
scribe her in part finely and elegantly, and in 
part gravely and sententiously ; they say, look 
how many feathers she hath, so many eyes she 
hath underneath, so many tongues, so many 
voices, she pricks up so many ears. 



This is a flourish; there follow excellent pa- 
rables ; as that she gathereth strength in going; 
tliat she goeth upon the ground, and yet hidelh 
her head in the clouds ; that in the day-time 
she sitteth in a watch-tower, and flyeth most 
by night ; that she mingleth things done witli 
G 2 



84 



ESSAYS. 



things not done ; and that she is a terror to 
great cities ; but that which passeth all the 
rest is, they do recount that the Earth, mother 
of the giants that made war against Jupiter, 
and were by him destroyed, thereupon in anger 
brought forth Fame; for certain it is, that 
rebels, figured by the giants and seditious 
fames and libels, are but brothers and sisters, 
masculine and feminine ; but now if a man 
can tame this monster, and bring her to feed 
at the hand and govern her, and witli her fly 
other ravening fowl, and kill them, it is some- 
what worth: but we are infected with the 
style of the poets. To speak now in a sad and 
serious manner, there is not in all the politics 
a place less handled, and more worthy to be 
handled, than this of fame ; we will therefore 
speak of these points : what are false fames ; 
and what are true fames ; and how they may 
be best discerned; how fames may be sown 
and raised : how they may be spread and mul- 
tiplied; and how they may be checked and 
laid dead ; and other things concerning the 
nature of fame. Fame is of that force, as 
there is scarcely any great action wherein it 
hath not a great part, especially in the war. 
Mucianus undid Vitellius by a fame that he 
scattered, that Vitellius had in purpose to re- 



move the legions of Syria into Germany, and 
the legions of Germany into Syria ; whereupon 
the legions of S}Tia were infinitely inflamed. 
Julius Caesar took Pompey unprovided, and 
laid asleep his industry and preparations by a 
fame that he cuimingly gave out, how Caesar "s 
own soldiers loved him not ; and being wearied 
with the wars, and laden with the spoils of 
Gaul, would forsake him as soon as he came 
into Italy. Livia settled all things for the 
succession of her son Tiberius, by continual 
givi)ig out that her husband Augustus was 
upon recovery and amendment; and it is an 
usual thing with the bashaws to conceal the 
death of the Great Turk from the janizaries 
and men of war, to save the sacking of Con- 
stantinople, and other towns, as their maimer 
is. Themistocles made Xerxes, king of Persia, 
post apace out of Graecia, by giving out that 
the Grecians had a purpose to break liis bridge 
of ships which he had made atliwart Hellespont. 
There be a thousand such like examples, and 
the more they are, the less they need to be re- 
peated, because a man meeteth with them 
every where : therefore let all wise governors 
have as great a watch and care over fames, as 
they have of the actions and designs them- 
selves. 



THE 



TWO BOOKS OF FRANCIS BACON 

OF THE PROFICIENCE AND ADVANCEMENT OF 
LEARNING, DIVINE AND HUMAN. 



TO THE KING. 




[James I.J 



BOOK I. 



TO THE KING. 



There were, under the law, excellent king, 
both daily sacrifices, and freewill offerings ; 
the one proceeding upon ordinary observ- 
ance, the other upon a devout cheerfulness : 
in like manner there belongeth to kings from 
their servants both tribute of duty and pre- 
sents of affection. In the former of these I 
hope I shall not live to be wanting, accord- 
ing to my most humble duty, and the good 
pleasure of your majesty's employments : for 
the latter, I thought it more respective to 
make choice of some oblation, which might 
rather refer to the proprietory and excellence 
of your individual person, than to the busi- 
ness of your crown and state. 

Wherefore, representing your majesty 
many times unto my mind, and beholding 
you not with the inquisitive eye of presump- 
tion, to discover that which the Scripture 
telleth me is inscriitable, but with the 
observant eye of duty and admiration ; leav- 
ing aside the other parts of your virtue and 
fortune, I have been touched, yea, and pos- 
sessed with an extreme wonder at those your 
virtues and faculties, which the philosophers 
call intellectual; the largeness of your ca- 



pacity, the faithfulness of your memory, the 
swiftness of your apprehension, the penetra- 
tion of your judgment, and the facility and 
order of your elocution : and I have often 
thought, that of all the persons living that I 
have known, your majesty were the best 
instance to make a man of Plato's opinion, 
that all knowledge is but remembrance, and 
that the mind of man by nature knoweth all 
things, and hath but her own native and 
original motions (which by the strangeness 
and darkness of this tabernacle of the body 
are sequestered) again revived and restored : 
such a light of nature I have observed in 
your majesty, and such a readiness to take 
flame and blaze from the least occasion pre- 
sented, or the least spark of another's know- 
ledge delivered. And as the Scripture saith 
of the wisest king, "that his heart was as 
the sands of the sea;" which though it be 
one of the largest bodies, yet it consisteth 
of the smallest and finest portions ; so hath 
God given your majesty a composition of 
understanding admirable, being able to com- 
pass and comprehend the greatest matters, 
and nevertheless to touch and apprehend the 



88 



ADVANCEMENT OF LEARNING. 



least; whereas it should seem an impossibi- 
lity in nature, for the same instrument to make 
itself fit for great and small works. And for 
your gift of speech, I call to mind what 
Cornelius Tacitus saith of Augustus Caesar : 
" Augusto profluens, et quae principem de- 
ceret, eloquentia fuit."' For, if we note it 
well, speech that is uttered with labour and 
difficulty, or speech that savoureth of the 
alVectation of art and precepts, or speech that 
is framed after the imitation of some pattern 
of eloquence, though never so excellent, all 
this has somewhat servile, and holding of the 
subject. But your majesty's manner of 

.-speech is indeed prince-like, flowing as from 

^ fountain, and yet streaming and branching 
itself into nature's order, full of facility and 

--felicity, imitating none, and inimitable by 
any. And as in your civil estate there 
appeareth to be an emulation and contention 
of your majesty's virtue with your fortune; 
a virtuous disposition with a fortunate regi- 
ment ; a virtuous expectation, when time was, 
of your greater fortune, with a prosperous 
possession thereof in the due time : a virtuous 
observation of the laws of marriage, with 
most blessed and happy fruit of marriage ; a 

-virtuoiis and most Christian desire of peace, 
with a fortunate inclination in your neigh- 

.bour princes thereunto : so likewise, in these 
intellectual matters, there seemeth to be no 
less contention between the excellency of 
yoxK majesty's gifts of nature, and the univer- 

;sality and perfection of your learning. For 
1 am well assured that this which I shall 
■say is no amplification at all, but a positive 
and measured truth; which is, that there 
bath not been since Christ's time any king 
or temporal monarch, which has been so 
learned in all literature and erudition, 
divine and human. For let a man seriously 
and diligently revolve and peruse the suc- 
cession of the emperors of Rome ; of which 
Caesar the dictator, who lived some years 
before Christ, and Marcus Antoninus, were 
the best learned; and so descend to the 
emperors of Graecia, or of the West; and 
then to the lines of France, Spain, England, 
Scotland, and the rest, and he shall find this 
judgment is truly made. For it seemeth 

1 Augustus had a flueut delivery, such as becomes 
a prince. 



much in a king, if, by the compendious ex- 
tractions of other men's wits and labours, he 
can take hold of any superficial ornaments 
and shows of learning ; or if he countenance 
and prefer learning and learned men : but to 
drink indeed of the true fountains of learn- 
ing, nay, to have such a fountain of learning 
in himself, in a king, and in a king born, is 
almost a miracle. And the more, because 
there is met in your majesty a rare conjunc- 
tion, as well of divine and sacred literature, 
as of profane and human : so as your ma- 
jesty standeth invested of that triplicity, 
which in great veneration was ascribed to the 
ancient Hermes; the power and fortune of a 
king, the knowledge and illumination of a 
priest, and the leaniing and universality of 
a philosopher. This propriety, inherent 
and individual attribute in your majesty, 
deserveth to be expressed not only in the 
fame and admiration of the present time nor 
in the history or tradition of the ages suc- 
ceeding, but also in some solid work, fixed 
memorial, and immortal monument, bearing 
a character or signature both of the power of 
a king, and the difterence and perfection of 
such a king. 

Therefore I did conclude with myself, that 
I could not make unto your majesty a better 
oblation than of some treatise tending to that 
end, whereof the sum will consist of these 
two parts ; the former, concerning the ex- 
cellency of learning and knowledge, and the 
excellency of the merit and ti-ue glory in the 
augmentation and propagation thereof: the 
latter, what the particular acts and works 
are, which have been embraced and under- 
taken for the advancement of learning ; and 
again, what defects and vindervalues I find 
in such particular acts: to the end, that 
though I cannot positively or affirmatively 
advise your majesty, or propound unto you 
framed particulai'S ; yet I may excite your 
princely cogitations to visit tlie excellent 
treasure of your own mind, and thence to 
extract particulars for this purpose, agreeable 
to your magnanimity and wisdom. 

In the entrance to tlie former of these, to 
cleai" the way, and as it were, to make 
silence, to have the true testimonies concern- 
ing tlie dignity of learning to be better 
heard, without tlie interruption of tacit 



ADVANCEMENT OF LEARNING. 



89 




[Study,— From Raffaelle.] 



objections ; I think good to deliver it from 
the discredits and disgraces which it hath re- 
ceived, all from ignorance, but ignorance 
severally disguised; appearing sometimes in 
the zeal and jealousy of divines ; sometimes 
in the severity and arrogancy of politicians ; 
and sometimes in the errors and imperfections 
of learned men themselves, 

I hear the former sort say, that knowledge 
is of those things which are to be accepted 
of with great limitation and caution; that 
the aspiring to over-much knowledge, was 
the original temptation and sin, whereupon 
ensued the fall of man ; tliat knowledge hath 
in it somewhat of the serpent, and therefore 
where it entereth into a man it makes him 
swell; "Scientia irif^at:'"^ that Solomon 
gives a censure, "That there is no end of 
making books, and that much reading is a 
weariness of the flesh ;" and again in another 
place, "That in spacious knowledge there 
is much contristation, and that he that in- 
creaseth knowledge increaseth anxiety;" 
that St, Paul gives a caveat, "^ " That we be 
not spoiled through vain philosophy;"' that 
experience demonstrates how learned men 
have been arch -heretics, how learned times 
have been inclined to atheism, and how the 
contemplation of second causes doth dero- 
gate from our dependence upon God, who is 
the first cause. 

To discover then the ignorance and error 
of this opinion, and the misunderstanding in 

' Science inflates its possessor, * A caution. 



the grounds thereof, it may well appear these 
men do not observe or consider, that it was 
not the pure knowledge of nature and uni- 
versality, a knowledge by the light whereof 
man did give names unto other creatures in 
Paradise, as they were brought before him, 
according unto their proprieties, which gave 
the occasion to the fall ; but it was the proud 
knowledge of good and evil, with an intent 
in man to give law unto himself, and to de- 
pend no more upon God's commandments, 
which was the form of the temptation. 
Neither is it any quantity of knowledge, how 
great soever, that can make the mind of man 
to swell ; for nothing can fill, much less ex- 
tend the soul of man, but God and the con- 
templation of God ; and therefore Solomon, 
speaking of the two principal senses of inqui- 
sition, the eye and the ear, afiirmeth that the 
eye is never satisfied with seeing, nor the ear 
with hearing ; and if there be no fulness, 
then is " the continent greater then the con- 
tent :" ^ so of knowledge itself, and the mind 
of man, whereto the senses are but reporters, 
he defineth likewise in these words, placed 
after that calendar or ephemerides, which 
he maketh of the diversities of times and 
seasons for all actions and purposes ; and 
concludeth thus : " God hath made all 
things beautiful, or decent, in the true return 
of their seasons : also he hath placed the 
world in man's heart, yet cannot man find 



3 The thing containing greater than the thing con- 
tained. 



90 



ADVANCEMENT OF LEARNING. 



out the work which God wovketh from the 
beginning to the end:" declaring, not ob- 
scurely, that God hath framed the mind of 
man as a mirror or glass, capable of the 
image of the universal world, and joyful to 
receive the impression thereof, as the eye 
joyeth to receive light; and not only de- 
lighted in beholding the variety of things 
and vicissitude of times, but raised also to 
find out and discern the ordinances and de- 
crees, which throughout all those changes are 
infallibly observed. And although he doth 
insinuate that the supreme or summary law 
of nature, which he calleth, " The work 
which God worketh from the beginning to 
the end, is not possible to be found out by 
man ;" yet that doth not derogate from the 
capacity of the mind, but may be referred to 
the impediments, as of shortness of life, ill 
conjunction of labours, ill tradition of know- 
ledge over from hand to hand, and many 
other inconveniences, whereunto the con- 
dition of man is subject. For that nothing 
parcel of the world is denied to man's 
inquiry and invention, he doth in another 
place rule over, when he saith, " The spirit 
of man is as the lamp of God, wherewith he 
searcheth the inwardness of all secrets." If 
then such be the capacity and receipt of the 
mind of man, it is manifest that there is no 
danger at all in the proportion or quantity of 
knowledge, how large soever, lest it should 
make it swell or out-compass itself ; no, but 
it is merely the quality of knowledge, which, 
be it in quantity more or less, if it be taken 
without the true corrective thereof, hath in it 
some nature of venom or malignity, and 
some effects of that venom, which is ventosity 
or swelling. This corrective spice, the mix- 
ture whereof makelh knowledge so sovereign, 
is charity, which the apostle immediately 
addeth to the former clause : for so he saith, 
" Knowledge bloweth up, but charity build- 
eth up ;" not unlike unto that which he 
delivereth in another place : " If I spake," 
saith he, " with the tongues of men and 
angels, and had not charity, it were but as a 
tinkling cymbal ;" not but that it is an ex- 
cellent thing to speak with the tongues of 
men and angels, but because, if it be 
severed from charity, and not referred to 
the good of men and mankind, it hath 



rather a sounding and unworthy glory than 
a meriting and substantial virtue. And as 
for that censure of Solomon, concerning the 
excess of writing and reading books, and the 
anxiety of spirit which redoundeth from 
knowledge ; and that admonition of St. Paul, 
" That we be not seduced by vain philoso- 
phy ;" let those places be rightly understood, 
and they do indeed excellently set forth the 
true bounds and limitations, whereby human 
knowledge is confined and circumscribed ; 
and yet without any such contracting or 
coarctation, but that it may comprehend all 
the universal nature of things; for these 
limitations are three: the first, that we do 
not so place our felicity in knowledge as we 
forget our mortality; the second, that we 
make application of our knowledge, to give 
ourselves repose and contentment, and not 
distaste or repining : the third, that we do 
not presume by the contemplation of nature 
to attain to the mysteries of God. For as 
touching the first of these, Solomon doth ex- 
cellently expound himself in another place 
of the same book, where he saith : " 1 saw 
well that knowledge recedeth as far from 
ignorance as light doth from darkness; and 
that the wise man's eyes keep watch in his 
head, whereas the fool roundeth about in 
darkness : but withal I learned, that the same 
mortality involveth them both." And for 
the second, certain it is, there is no vexation 
or anxiety of mind which resulteth from 
knowledge, otherwise than merely by 
accident ; for all knowledge and wonder 
(which is the seed of knowledge) is an im- 
pression of pleasure in itself : but when men 
fall to framing conclusions out of their know- 
ledge, applying it to their particular, and 
ministering to themselves thereby weak fears 
or vast desires, there groweth that carefulness 
and trouble of mind which is spoken of: for 
then knowledge is no more. " Lumen sic- 
cum," whereof Heraclitus the profound said, 
" Lumen siccum optima anima ;"^ but it be- 
cometh " Lximen madidum, or maceratum,"* 
lieing steeped and infused in tlie humours of 
the affections. And as for the third ])oint, it 
deserveth to be a little stood upon, and not 

• Dry (that is, pure and compact) light or intcl- 
ligence'is the best animating principle. 

'^ Moistened or steeped light (intelligence). 



ADVANCEMENT OF LEARNING. 



n 



to be lightly passed over : for if any man 
shall think by view and inquiry into these 
sensible and material things to attain that 
light whereby he may reveal unto himself 
the nature or will of God, then indeed is he 
spoiled by vain philosophy ; for the contem- 
plation of God's creatures and works pro- 
duceth (having regard to the works and 
creatures themselves) knowledge, but having 
regard to God, no perfect knowledge, but 
wonder, which is broken knowledge. And 
therefore it was most aptly said by one of 
Plato's school, " That the sense of man car- 
rieth a resemblance Avith the sun, which, as 
we see, openeth and revealeth all the terrestrial 
globe ; but then again it obscureth and con- 
cealeth the stars and celestial globe : so doth 
the sense discover natural things, but it dark- 
eneth and shutteth up divine,"' And hence 
it is true, that it hath proceeded that divers 
great learned men have been heretical, Avhilst 
tliey have sought to fly up to the secrets of 
the Deity by the waxen wings of the senses. 
And as for the conceit that too much know- 
ledge should incline a man to atheism, and 
that the ignorance of second causes should 
make a more devout dependence upon God, 
which is the first cause ; first, it is good to 
ask the question which Job asked of his friends : 
" Will you lie for God, as one man will 
do for another, to gratify him f For certain 
it is that God worketh nothing in nature but 
by second causes : and if they would have it 
otherwise believed, it is mere imposture, as 
it were in favour towards God ; and nothing 
else but to ofl'er to the Author of truth the 
unclean sacrifice of a lie. But farther, it is 
an assvired truth, and a conclusion of expe- 
rience, that a little or superficial knowledge 
of philosophy may incline the mind of man 
to atheism, but a farther proceeding therein 
doth bring the mind back again to religion : 
for in the entrance of philosophy, when the 
second causes, which are next unto the 
senses, do oft'er themselves to the mind of 
man, if it dwell and stay there it may induce 
some oblivion of the highest cause ; but when 
a man passeth on farther, and seeth the de- 
pendence of causes, and the works of Provi- 
dence ; then, according to the allegory of the 
poets, he will easily believe that the highest 
link of nature's chain must needs be tied to 



the foot of Jupiter's chair.^ To conclude 
therefore, let no man, upon a weak conceit 
of sobriety, or an ill-applied moderation, 
think or maintain, that a man can search too 
far, or be too well studied in the book of 
God's word, or in the book of God s works ; 
divinity or philosophy ; but rather let men 
endeavour an endless progress or proficience 
in both ; only let men beware that they apply 
both to charity, and not to swelling ; to use, 
and not to ostentation ; and again, that they 
do not unwisely mingle or confound these 
learnings together. 

And as for the disgraces which learning 
receiveth from politicians, they be of this 
nature; that learning doth soften men's 
minds, and makes them more unapt for the 
honour and exercise of arms ; that it doth 
mar and pervert men's dispositions for matter 
of government and policy ; in making them 
too curious and irresolute by variety of read- 
ing ; or too peremptory or positive by 
strictness of rules and axioms ; or too im- 
moderate and overweening by reason of the 
greatness of examples ; or too incompatible 
and difiering from the times, by reason of 
the dissimilitude of examples ; or at least, 
that it doth divert men's ti-avails from action 
and business, and bringeth them to a love of 
leisure and privateness; and that it doth 
bring into states a relaxation of discipline, 
whilst every man is more ready to argue, 
than to obey and execute. Out of this 
conceit, Cato, surnamed the Censor, one of 
the wisest men indeed that ever lived, when 
Carneades the philosopher came in embassage 
to Rome, and that the young men of Rome 
began to flock about him, being allured with 
the sweetness and majesty of his eloquence 

1 Lord Bacon alludes to Jupiter's declaration in 
the eighth book of ' Homer's Iliad.' 

League all your forces then ye powers above. 
Join all, and try the omnipotence of Jove ;l 
Let down our golden, everlasting chain 
AMiose strong embrace holds Heaven and earth and 

main : 
Sti-ive all, of mortal and unmortal birth. 
To drag by this the Thunderer down to earth : 
Ye strive in vain ; If I but stretch this hand, 
I hea-^e the gods, the ocean and the land ; 
I fix the chain to great Olympus height. 
And the vast world hangs trembling in my sight ! 
For such I reign, unbounded and above ; 
And such are men and gods compar'd to Jove. 



93 



ADVANCEMENT OF LEARNING. 



and learning, gave counsel in open senate, 
that they should give him his despatch with 
all speed, lest he should infect and enchant 
the minds and aft'ections of tlie youth, and 
at unawares bring in an alteration of the 
manners and customs of the state. Out of 
the same conceit, or humour, did Virgil, 
turning his pen to tlie advantage of his 
country, and the disadvantage of his own 
profession, make a kind of separation between 
policy and government, and between arts and 
sciences, in the verses so much renowned, at- 
tributing and challenging the one to the 
Romans, and leaving and yielding the other 
to the Grecians ; " Tu regere imperiopopulos, 
Romaiie, memento, Hae tibi erunt artes, &c."^ 
So likewise we see that Anytus, the accuser 
of Socrates, laid it as an article of charge 
and accusation against him, that he did, with 

* The passage to which Lord Bacon alludes, and 
which he partially quotes, occurs in the address of 
Anchises to >Eneas (^neid vi.)- It is thus accurately 
rendered by Pitt : — 

Let others better mould the running mass 
Of medals and inform the breathing brass ; 



the variety and power of his discourses and 
disputations, witlidraw young men from due 
reverence to the laws and customs of their 
country ; and that lie did profess a dangerous 
and pernicious science, which was, to make 
the worse matter seem the better, and to 
suppress truth by force of eloquence and 
speech. 

But these, and the like imputations, have 
rather a countenance of gravity than any 
ground of justice ; for experience doth 
waiTant, that both in persons and in times, 
there hath been a meeting and concurrence 
in learning and amis, flourishing and excel- 
ling in the same men and the same ages. For, 
as for men, there cannot be a better, nor the 
like instance, as of that pair, Alexander the 
Great and Julius Caesar the dictator ; whereof 



And soften into flesh a marble face. 
Plead better at the bar ; describe the skies. 
And when the stars descend and when they rise. 
But Rome, 'tis thine alone with awful sway. 
Disposing peace and war thy own majestic wav. 
To tame the proud, the fetter'd slave to free ; ' 
These are imperial arts and worthy thee. 




[Socrates.— Group from Kafifaelle's School of .\theas.] 



ADVANCEMENT OF LEARNING. 



93 



the one was Aristotle's scholar in philosophy, 
and the other was Cicero's rival in eloquence : 
or if any man had rather call for scholars 
that were great generals than generals that 
were great scholars, let him take Epaminon das 
the Theban, or Xenophon the Athenian; 
whereof the one was the first that abated the 
power of Sparta, and the other was the first 
that made way to the overthrow of the 
monarchy of Persia. And this concurrence 
is yet more visible in times than in persons, 
by how much an age is a greater object than 
a man. For both in Egypt, Assyria, Persia, 
Graecia, and Rome, the same times that are 
most renowned for arms are likewise most 
admired for learning; so that the greatest 
authors and philosophers, and the greatest 
captains and governors have lived in the same 
ages. Neither can it otherwise be ; for, as in 
man, the ripeness of strength of the body and 
mind cometh much about an age, save that 
the strength of the body cometh somewhat 
the more early ; so in states, arms, and learn- 
ing, whereof the one correspondeth to the 
body, the other to the soul of man, have a 
concurrence or near sequence in times. 

And for matter of policy and government, 
that learning should rather hurt than enable 
thereunto, is a thing very improbable : we 
see it is accounted an error to commit a 
natural body to empiric physicians, which 
commonly have a few pleasing recipes, 
whereupon they are confident and adventu- 
rous, but know neither the causes of diseases 
nor the complexions of patients, nor peril of 
accidents, nor the true method of cures : we 
see it is a like error to rely upon advocates or 
lawyers, which are only men of practice, and 
not grounded in their books, who are many 
times easily surprised, when matter falleth 
out besides their experience, to the pre- 
judice of the causes they handle : so, by like 
reason, it cannot be but a matter of dovibtful 
consequence, if states be managed by empiric 
statesmen, not well mingled with men 
grounded in learning. But contrariwise, it 
is almost without instance contradictory, that 
ever any government was disastrous tliat was 
in the hands of learned governors. For how- 
soever it hath been ordinary with politic men 
to extenuate and disable learned men by the 
names of pedants ; yet in the records of time 



it appeareth, in many particulars, that the 
governments of princes in minority (notwith- 
standing the infinite disadvantage of that 
kind of state) have nevertheless excelled the 
government of princes of mature age, even 
for that reason which they seek to traduce, 
which is, that by that occasion the state hath 
been in the hands of pedants : for so was the 
state of Rome for the first five years, which 
are so much magnified, during the minority 
of Nero, in the hands of Seneca, a pedant : 
so it was again, for ten years' space or more, 
during the minority of Gordianusthe younger, 
with great applause and contentation in the 
hands of Misitheus, a pedant: so was it 
before that, in the minority of Alexander 
Severvis, in like happiness, in hands not 
much unlike, by reason of the rule of the 
women, who were aided by the teachers and 
preceptors. Nay, let a man look into the 
government of the bishops of Rome, as by 
name, into the government of Pius Quintus, 
and Sextus Quintus, in our times, who were 
both at their entrance esteemed but as 
pedantical friars, and he shall find that such 
popes do greater things, and proceed upon 
truer principles of estate, than those which 
have ascended to the papacy from an education 
and breeding in affairs of estate and coinrts 
of princes ; for although men bred in learning 
are perhaps to seek in points of convenience, 
and accommodating for the present, which 
the Italians call "ragioni di stato,"^ whereof 
the same Pius Quintus could not hear spoken 
with patience, terming them inventions 
against religion and the moral virtues; yet 
on the other side, to recompense that, they 
are perfect in those same plain grounds of 
religion, justice, honour, and moral virtue, 
which if they be well and watchfully pursued, 
there will be seldom use of those other, no 
more than of physic in a sound or well-dieted 
body. Neither can the experience of one 
man's life furnish examples and precedents 
for the events of one man's life : for, as it 
happeneth sometimes that the grandchild, or 
other descendant, resembleth the ancestor 
more than the son ; so many times occur- 
rences of present times may sort better with 
ancient examples than with those of the 

1 Keasons of state. 



94 



ADVANCEMENT OF LEARNING. 



latter or immediate times : and lastly, the 
wit of one man can no more countervail 
learning, than one man's means can hold way 
with a common pm-se. 

And as for those particular seducements, 
or indispositions of tiie mind for policy and 
government, which learning is pretended to 
insinuate ; if it be granted, that any such 
thing be, it must be remembered withal, that 
learning ministereth in every of them greater 
strength of medicine or remedy than it of- 
feretli cause of indisposition or infirmity; for 
if, by a secret operation, it make men per- 
plexed and iiTesolute, on the other side, by 
plain precept, it teacheth them when and 
upon what ground to resolve; yea, and how 
to carry things in suspense without prejudice, 
till they resolve ; if it make men positive and 
regular, it teacheth them what things are in 
their nature demonstrative, and what are 
conjectiu-al ; and as well the use of distinc- 
tions and exceptions as the latitude of prin- 
ciples and rules. If it mislead by dispropor- 
tion, or dissimilitude of examples, it teacheth 
men the force of circumstances, the errors of 
comparisons, and all the cautions of appli- 
cation ; so that in all these it doth rectify 
more effectually than it can pervert. And 
these medicines it conveyeth into men's minds 
much more forcibly by the quickness and 
penetration of examples. For let a man look 
into the errors of Clement the Seventh, so 
livelily described by Guicciardine, who 
served under him, or into the errors of Cicero, 
painted out by his own pencil in his Epistles 
to Atticus, and he will fly apace from being 
irresolute. Let him look into the errors of 
Phocion, and he will beware how he be ob- 
stinate or inflexible. Let him but read the 
fable of Ixion,^ and it will hold him from 
being vaporous or imaginative. Let him 
look into the errors of Cato the second, and 
he will never be one of the antipodes, to 
tread opposite to the present world.'^ 

And for the conceit, that learning should 
dispose men to leisure and privateness, and 

1 He wtis said to have fallen in love with Juno, 
and to have embraced a cloud instead of the goddess- 

2 Lucau declares that Cato opposed not only men 
but tlie f.'ods themselves : 

The gods and Cato did in this divide, 

They took the conquering, he the conquer'd side. 



make men slothful ; it were a strange thing 
if that, which accustometh the mind to a 
perpetual motion and agitation, should in- 
duce slothfulness; whereas, contrariwise, it 
may be truly affirmed, that no kind of men 
love business for itself, but tliose tliat are 
learned ; for other persons love it for profit, 
as a hireling that loves the work for the 
wages ; or for honour, as because it beareth 
them up in the eyes of men, and refresheth 
their reputation, which otherwise would wear : 
or because it putteth them in mind of their 
fortune, and giveth them occasion to plea- 
sure and displeasure ; or because it exerciseth 
some faculty wherein they take pride, and 
so entertaineth them in good humour and 
pleasing conceits toward themselves; or be- 
cause it advanceth any other tlieir ends. So 
tliat, as it is said, of untrue valours, that 
some men"s valours are in the eyes of them 
that look on; so such men's industries are in 
the eyes of others, or at least in regard of their 
own designment5 : only learned men love 
business, as an action according to nature, 
as agreeable to health of mind, as exercise is 
to health of body, taking pleasure in tlie 
action itself, and not in the purchase : so that 
of all men they are tlie most indefatigable, 
if it be towards any business which can hold 
or detain their mind. 

And if any man be laborious in reading 
and study, and yet idle in business and ac- 
tion, it groweth from some weakness of body, 
or softness of spirit ; such as Seneca speaketh 
of, " Quidam tarn sunt umbratiles, ut pu- 
tent in turbido esse quicquid in luce est ;*'^ 
and not of learning : well may it be, that 
such a point of a man's nature may make 
him give himself to learning, but it is not 
learning that breedeth any such point in his 
nature. 

And that learning should take up too much 
time or leisure : I answer ; the most active 
or busy man that hath been or can be, hath, 
no question, many vacant times of leisure, 
while he expecteth the tides and returns of 
business (except he be either tedious and of 
no despatch, or lightly and unworthily am- 
bitious to meddle in things tliat may be 



3 ?omc people are so delicate that they imagine 
difficulties to exist where everything is clear. 



ADVANCEMENT OF LEARNING. 



better done by others) : and then the question 
is, but how those spaces and times of leisure 
shall be filled and spent ; whether in plea- 
sures or in studies ; as was well answered by- 
Demosthenes to his adversary -^schines, that 
was a man given to pleasure, and told him, 
that his orations did smell of the lamp : " In- 
deed," said Demosthenes, "there is a great 
difference between the things that you and I 
do by lamp-light." So as no man need 
doubt that learning will expulse business; 
but rather it will keep and defend the pos- 
session of the mind against idleziess and plea- 
sure, which otherwise at unawares may enter, 
to the prejudice of both. 

Again, for that other conceit, that learning 
should undermine the reverence of laws and 
government, it is assuredly a mere deprava- 
tion and calumny, without all shadow of 
truth. For to say, that a blind custom of 
obedience should be a surer obligation than 
duty taught and understood ; it is to affirm, 
that a blind man may tread surer by a guide 
than a seeing man can by a light. And it is 
without all controversy, that learning doth 
make the minds of men gentle, generous, 
maniable and pliant to government ; whereas 
ignorance makes them churlish, thwarting, 
and mutinous : and the evidence of time doth 
clear this assertion, considering that the most 
barbarous, rude, and unlearned times have 
been most subject to tumults, seditions, and 
changes. 

And as to the judgment of Cato the Censor, 
he was well punished for his blasphemy 
against learning, in the same kind wherein 
he offended; for when he was past threescore 
years old, he was taken with an exti-eme 
desire to go to school again, and to learn the 
Greek tongue, to the end to peruse the Greek 
authors ; which doth well demonstrate, that 
his former censure of the Grecian learning 
was rather an affected gravity than according 
to the inward sense of his own opinion. And 
as for Virgil's verses, though it pleased him 
to brave the world in taking to the Romans 
the art of empire, and leaving to others the 
arts of subjects; yet so much is manifest, that 
the Romans never ascended to that height of 
empire till the time they had ascended to 
the height of other arts. For in the time of 
the two first Caesars, which had the art of 



government in greatest perfection, there lived 
the best poet, Virgilius Maro ; the best histo- 
riographer, Titus Livius ; the best antiquaiy, 
Marcus Varro; and the best, or second 
orator, Marcus Cicero, that to the memory 
of man are known. As for the accusation of 
Socrates, the time must be remembered when 
it was prosecuted; which was under the 
thirty tyrants, the most base, bloody, and 
envious persons that have governed; which 
revolution of state was no sooner over, but 
Socrates, whom they had made a person 
criminal, was made a person heroical, and 
his memory accumulate with honours divine 
and human ; and those discourses of his which 
were then termed corruptuig of manners, 
were after acknowledged for sovereign medi- 
cines of the mind and manners, and so have 
been received ever since till this day. l^t 
this therefore serve for answer to politicians, 
which in their humorous severity, or in their 
feigned gravity, have presumed to throw im- 
putations upon learning ; which redargution^ 
nevertheless (save that we know not whether 
our labours may extend to other ages), were 
not needful for the present, in regard of the 
love and reverence towards learning, which 
the example and countenance of two so learned 
princes, queen Elizabeth and your majesty, 
being as Castor and Pollux, " lucida sidera,"^ 
stars of excellent light and most benign in- 
fluence, hath wrought in all men of place and 
authority in our nation. 

Now therefore we come to that third sort 
of discredit or diminution of credit, that 
groweth unto learning from learned men 
themselves, which commonly cleaveth fastest : 
it is either fi-om their fortune; or from their 
mamiers ; or from the nature of their studies. 
For the first, it is not in their power ; and the 
second is accidental ; the third only is proper 
to be handled : but because we are not in 
hand with ti-ue measure, but with popular 
estimation and conceit, it is not amiss to 
speak somewhat of the two former. The de- 
rogations therefore, which grow to learning 
from the fortune or condition of learned men, 
are either in respect of scarcity of means, or 
in respect of privateness of life, and meanness 
of employments. 



1 Refutation bv argument. 



Bright stars. 



96 



ADVANCEMENT OF LEARNING. 



Concerning want, and that it is the case of 
learned men usually to begin with little, and 
not to grow rich so fast as other men, by reason 
they convert not their labours chiefly to lucre 
and increase : it were good to leave the com- 
mon place in commendation of poverty to 
some friar to handle, to whom much was at- 
tributed by Machiavel in this point; when he 
said, " That the kingdom of the clergy had 
been long before at an end, if the reputation 
and reverence towards the poverty of friars had 
not borne out the scandal of the superfluities 
and excesses of bishops and prelates." So a 
man might say that the felicity and delicacy 
of princes and great persons had long since 
turned to rudeness and barbarism, if the 
poverty of learning had not kept up civility 
and honour of life ; but without any such ad- 
vantages, it is worthy the observation what a 
reverend and honoured thing poverty of fortune 
was, for some ages, in the Roman state, which 
nevertheless was a state without paradoxes : 
for we see what Titus Livius saith in his intro- 
duction : " Caeterum aut me amor negotii sus- 
cepti fallit aut nulla unquam respublica nee 
major, nee sanctior, nee bonis exemplis ditior 
fuit ; nee in quam tam serse avaritia luxuria- 
que immigraverint ; nee ubi tantus ac tam diu 
paupertati ac parsimonise honos fuerit." ^ We 
see likewise, after that the state of Rome was 
not itself, but did degenerate, how that person 
that took upon him to be counsellor to Julius 
Ca;sar after his victory, where to begin his res- 
toration of the state, maketh it of all points the 
most summary to take away the estimation of 
wealth : " Verum haec, et omnia mala pariter 
cum honore pecuniae desinent : si neque magis- 
tratus, neque alia vulgo cupienda, venalia 
erunt."^ _To conclude this point, as it was 
ti'uly said, that " rubor est virtutis color," ^ 
though sometime it come from vice ; so it may 



1 But either the love of the task I have under- 
taken deceives me, or there never was any rex>nblic, 
greater, more holy, nor richer in noble examples 
(than that of Rome), nor one into which luxury 
and avarice made their way at so late a period ; nor 
where poverty and frugality were so long deemed 
honourable. 

2 But these and all other evils will cease when the 
custom of giving honour exclusively to wealth is at 
an end ; when neither magistracies nor other things 
generally desirable will be bought and sold. 

3 The blush is the colour of virtue. 



be fitly said that " paupertas est virtutis fortu- 
na,"'* though sometime it may proceed from 
misgovemment and accident. Surely Solo- 
mon hath pronounced it both in censure, " Qui 
festinat ad divitias non erit insons;" * and in 
precept; "Buy the truth, and sell it not;" 
and so of wisdom and knowledge; judging 
that means were to be spent upon learning, and 
not learning to be applied to means. And as 
for the privateness, or obscureness (as it may 
be in vulgar estimation accounted) of life of 
contemplative men ; it is a theme so common 
to extol a private life not taxed with sensu- 
ality and sloth, in comparison and to the disad- 
vantage of a civil life, for safety, libertj^ plea- 
sure, and dignity, or at least freedom from in- 
dignity, as no man handleth it, but handleth it 
well : such a consonancy it hath to men"s con- 
ceits in the expressing, and to men's consents 
in the allowing. This only I will add, that 
learned men forgotten in states, and not living 
in the eyes of men, are like the images of Cas- 
sius and Brutus in the funeral of Junia: of 
which not being represented, as many others 
were, Tacitus saith, " Eo ipso praefulgebant, 
quod non visebantur."® 

And for meanness of employment, that 
which is most ti-aducedto contempt is that the 
government of youth is commonly allotted to 
them; which age, because it is the age of 
least authority, it is transferred to the dises- 
teeming of those employments wherein youth 
is conversant, and which are conversant 
about youth. But how unjust this tra- 
ducement is (if you will reduce things 
from popularity of opinion to measure of rea- 
son) may appear in that, we see men are more 
curious what they put into a new vessel than 
into a vessel seasoned ; and what mould they 
lay about a young plant than about a plant 
corroborate ; so as the weakest terais and times 
of all things use to have the best ajiplicatioiis 
and helps. And will you hearken to the He- 



brew Rabbi 



Your young men shall see 



visions, and your old men shall dream dreams ;" 
say the youth is the worthier age, for that 
visions are nearer apparitions of God than 

* Poverty is the fortune of virtue. 

5 He who hasteneth to riches sliall not be inno- 
cent. 

fi They were more vividly present to the mind 
from the very fact of not being seen. 



ADVANCEMENT OF LEARNING. 



97 



dreams. And let it be rioted, that howsoever 
the condition of life of pedants hath been 
scorned upon theatres, as the ape of tyranny ; 
and that the modern looseness or negligence 
hath taken no due regard to the choice of 
schoolmasters and tutors ; yet the ancient wis- 
dom of the best times did always make a just 
complaint, that states were too busy with their 
laws, and too negligent in point of education : 
which excellent part of ancient discipline hath 
been in some sort revived of late times by tlie 
colleges of the Jesuits ; of whom, although in 
regard of their superstition I may say, " quo 
meliores, eo deteriores ;" ^ yet in regard of 
Ihis, and some other points concerning human 
learning and moral matters, I may say, as 
Agesilaus said to his enemy Pharnabazus, 
" Talis quum sis, utinam noster esses." ^ And 
thus much touching the discredits drawn from 
the fortunes of learned men. 

As touching the maimers of learned men, 
it is a thing personal and individual : and no 
doubt there be amongst them, as in other pro- 
fessions, of all temperatures : but yet so as it is 
not without truth, which is said, that "abeunt 
studia in mores," ^ studies have an influence 
and operation upon the manners of those that 
are conversant in them. 

But upon an attentive and indifferent review, 
I for my part cannot find any disgrace to 
learning can proceed from the manners of 
learned men not iidierent to them as they are 
learned ; except it be a fault (which was the 
supposed fault of Demosthenes, Cicero, Cato 
the second, Seneca, and many more) that, be- 
cause the times they read of are commonly 
better than the times they live in, and the 
duties taught better than the duties practised, 
tliey contend sometimes too far to bring things 
to perfection, and to reduce the corruption of 
manners to honesty of precepts, or examples of 
too great height. And yet hereof they have 
caveats enough in their own walks. For So- 
lon, when he was asked whether he had given 
his citizens the best laws, answered wisely, 
''Yea, of such as they would receive :"' and 
Plato, finding that his own heart could not 
agree with the corrupt manners of his covmtry, 

' By how much the better, by so much the worse. 
2 Since you are so woithy/would you weye on 
our side. 
•* Studies become habits. 



refused to bear place or office; saying, "That 
a man's country was to be used as his parents 
were, that is, with humble persuasions, and 
not with contestations,"' And Caesar's coun- 
sellor put in the same caveat, " Non ad vetera 
instituta revocans, quae jampridem corruptis 
moribus ludibrio sunt:""* and Cicero noteth 
this error directly in Cato the second, when 
he writes to his friend Atticus ; " Cato optima 
sentit, sed nocet interdum reipublicae ; loqui- 
tur enim tanquam in republica Platonis, non 
tanquam in faece Romuli.'"^ And the same 
Cicero doth excuse and expound the philoso- 
phers for going too far, and being too exact in 
their prescripts, when he saith, "Isti ipsi prae- 
ceptores virtutis et magistri, videntur fines 
officiorum jjaulo longius quam natura vellet 
protulisse, ut cum ad ultimum animo conten- 
dissemus, ibi tamen, ubi oportet, consistere- 
mus:"'® and yet himself might have said, 



Monitis sum 



mmor ipse meis 



for it 



his own fault, though not in so exti-eme a de- 
gree. 

Another fault likewise much of this kind 
hath been incident to learned men ; which is, 
that they have esteemed the preservation, good, 
and honour of their countries or masters 
before their own fortunes or safeties. For so 
saith Demosthenes unto the Athenians : " If 
it please you to note it, my counsels unto you 
are not such whereby I should grow great 
amongst you, and you become little amongst 
the Grecians : but they be of that nature, as 
they are sometimes not good for me to give, 
but are always good for you to follow."' And 
so Seneca, after he liad consecrated that Quin- 
quennium Neronis,^ to the eternal glory of 
learned governors, held on liis honest and 
loyal course of good and free counsel, after 

* Not referring to ohl institutions, which in the 
present corrupt state of society would be a mere 
mockery. 

' Gate's opinions are abstractedly excellent, but lie 
sometimes injures the state ; he speaks as if he 
li^ ed in Plato's republic, and not in the dregs of Ro- 
mulus. 

*' The masters and teachers of virtue seem to have 
extended the limits of our duties farther than Na- 
ture designed ; so that though we might mentally 
attain the farthest bound, yet we were (practically) 
compelled to stop short where the limit ought to 
have been fixed. 

7 I am not able to observe my ovni precepts. 

s Five years of >;ero's reign. ' 

a 



9S 



ADVANCEMENT OF LEARNING. 



his master grew extremely corrupt in liis 
government. Neither can tliispoint otherwise 
be; for learning endueth men's minds with a 
true sense of the frailty of their persons, tlie 
casualty of their fortunes, and the dignity of 
tlieir soul and vocation: so that it is impossi- 
ble for them to esteem that any greatness of 
their own fortune can be a true or worthy end 
of their being an ordainment; and therefore 
are desirous to give their account to God, and 
so likewise to their masters under God (as 
kings and the states that they serve) in these 
words; "Ecce tibi lucrefeci," * and not 
*^Ecce mihi lucrefeci f"^ whereas, the cor- 
rupter sort of mere politicians, that have not 
their tlioughts established by learning in the 
love and apprehension of duty, nor ever look 
abroad into universality, do refer all things 
to themselves, and thrust themselves into the 
centre of the world, as if all times should meet 
in them and their fortunes; never caring, in 
all tempests, what becomes of the ship of 
estates, so they may save themselves in the 
cockboat of their own fortune : whereas men 
that feel the Aveight of duty, and know the 
limits of self-love, use to make good their 
places and duties, though with peril ; and if 
they stand in seditious and violent alterations, 
it is rather the reverence which many times 
both adverse parts do give to honesty than 
any versatile advantage of their own carriage. 
But for this point of tender sense, and fast 
obligation of duty, which learning doth endue 
the mind withal, howsoever fortune may tax 
it, and many in the depth of their corrupt 
principles may despise it, yet it will receive 
an open allowance, and therefore, needs the 
less disproof or excusation. 

Another fault incident commonly to 
learned men, which may be more probably 
defended than truly denied, is, that they fail 
sometimes in applying themselves to particular 
persons: which want of exact application 
ariseth from two causes; the one, because the 
largeness of their mind can hardly confine 
itself to dwell in tlie exquisite observation or 
examination of the nature and customs of 
one person : for it is a speech for a lover, an<l 
not for a wise man : " Satis magnum alter 



' Behold I have profited yon. 
^ I'ehold 1 have profited m\ self. 



alteri theatrum sumus." ^ Nevertheless I 
shall yield, that he that cannot contract the 
sight of his mind, as well as disjjerse and 
dilate it, wanteth a great faculty. But there 
is a second cause, whicli is no inability, but a 
rejection upon choice and judgment; for the 
honest and just bounds of observation, by one 
person upon another, extend no farther Ijut 
to understand him sufKciently, wliereby not 
to give him offence, or whereby to be able to 
give him faitliful counsel, or whereby to stand 
upon reasonable guard and caution in respect 
of a man's self: but to be speculative into 
another man, to the end to know how to M'ork 
him, or wind him, or govern him, proceedeth 
from a heart that is double and cloven, and 
not entire and ingenuous: which as in friend- 
ship it is want of integrity, so towards princes 
or superiors is want of duty. For the custom 
of the Levant, which is, that subjects do 
forbear to gaze or fix their eyes upon princes, 
is in the outward ceremony barbarous, but 
the moral is good ; for men ought not by 
cunning and bent observations to pierce and 
penetrate into the hearts of kings, which the 
Scripture hath declared to be inscrutable. 

There is yet another fault (with which I 
will conclude this part) which is often noted 
in learned men, that they do many times fail 
to observe decency and discretion in their 
behaviour and carriage, and commit errors in 
small and ordinary points of action, so as the 
vulgar sort of capacities do make a judgment 
of them in greater matters by that which they 
find wanting in them in smaller. But this 
consequence doth ol'ten deceive men, for 
which I do refer them over to that which was 
said by Themistocles. arrogantly and uncivilly 
being applied to himself out of his own 
mouth ; but, being applied to the general 
state of this question, pertinently and justly ; 
wlien, being invited to touch a lute, he said. 
'• He could not fiddle, but he could make a 
small town a great state." So, no doubt, many 
may be well seen in the passages of government 
and policj', which are to seek in little and punc- 
tual occasions. I refer them also to tluit 
which Plato said of his master Socrates, 
whom he com])ared to the gallipots of ajio- 

3 We are eaeh of us sufTicieut ohjects of contem- 
plation lor the other. 



ADVANCEMENT OF LEARNING. 



99 



thecaries, which on the outside had apes and 
owls and antiques, but contained witliin 
sovereign and precious liqiiors and confec- 
tions ; acknowledging that to an external 
report he was not without superficial levities 
and deformities, but was inwardly repleirished 
with excellent virtues and powers. And so 
much touching the point of manners of learned 
men. 

But in the mean time I have no purpose to 
give allowance to some conditions and courses 
base and unworthy, wherein divers professors 
of learning have wronged themselves, and 
gone too far ; such as were those trencher phi- 
losophers, which in the later age of the Roman 
state were usually in the houses of great per- 
sons, being little better than solemn parasites ; 
of woich kind, Lucian maketh a merry de- 
scription of the philosopher that the great lady 
took to ride with her in her coach, and would 
needs have him carry her little dog, which he 
doing officiously and yet uncomely, the page 
scoffed, and said, "That he doubted, the 
philosopher of a Stoic would turn to be a 
Cynic.' But above all the rest, the gross 
and palpable flattery, whereunto many not 
unlearned liave abased and abused their wits 
and pens, turning, as Du Bartas saith, " He- 
cuba into Helena, and Faustina into Lucre- 
tia,"^ hath most diminished the price and esti- 
mation of learning. Neither is the modern 
dedication of books and writings, as to patrons, 
to be commended : for that books, such as are 
worthy tlie name of books, ought to have no 
patrons but truth and reason. And the an- 
cient custom was to dedicate them oTdy to 
private and equal friends, or to entitle the 
books with their names : or if to kings and 
great persons, it was to some such as the argu- 
ment of the book was fit and proper for : but 
these and the like courses may deserve rather 
rejirehension than defence. 

Not that I can tax or condemn the morige- 
ration or application of learned men to men in 
fortune. For the answer was good that Dio- 
genes made to one that asked him in mockery, 
" How it came to pass that philosophers were 
the followers of rich men, and not ricli men of 



^ That is, describing an iiiily old woman as young 
and beautiful ; and a notorious profligate as a" para- 
gon of virtue. 



philosophers'?" He answered soberly, and 
yet sharply, " Because the one sort knew what 
they had need of, and the other did not." 
And of the like nature was the answer which 
Aristippus made, when having a petition to 
Dionysius, and no ear given to him, he fell 
down at his feet ; whereupon Dionysius staid, 
and gave him the hearing, and granted it ; 
and afterward some person, tender on the 
behalf of philosophy, reproved Aristippus, that 
he would offer the profession of philosophy 
such an indignity, as for a private suit to fall 
at a tyrant's feet : but he answered, " It was 
not his fault, but it was the fault of Dionysius, 
that had his ears in his feet." Neither Avas it 
accounted weakness, but discretion in him 
that would not dispute his best with Adrianus 
Caesar; excusing himself, " That it was rea- 
son to yield to him that commanded thirty 
legions." These and the like applications, 
and stooping to points of necessity and conve- 
nience, caimot be disallowed ; for though tliey 
may have some outward baseness, yet in a 
judgment truly made, they are to be accounted 
submissions to the occasion, and not to the 
person. 

Now I proceed to those errors and vanities 
which have intervened amongst the studies 
themselves of the learned, which is that which 
is principal and proper to the present argu- 
ment ; wlierein my purpose is not to make a 
justification of the errors, but, by a censure 
and separation of tlie errors, to make a justifi- 
cation of that which is good and sound, and to 
deliver that from the aspersion of tl^e other. 
For Ave see, that it is the manner of men to 
scandalize and deprave that which reiaineth 
the state and virtue, by taking advantage upon 
that Avhicli is corrupt and degenerate : as the 
heathens in the primitive church used to 
blemish and taint tlie Cinistians v/ith the 
faults and corraptions of heretics. But never- 
theless I have no meaning at this time to make 
any exact animadversion of the errors and 
impediments in matters of learning, which are 
more secret and remote from vulgar opinion, but 
only to speak unto such as do fall under or 
near unto a popular observation. 

Tliere be therefore chiefly three vanities in 
studies, whereby learning hath been most tra- 
duced. For tliose things we do esteem vain, 
which are either false or frivolous, tliose 

H 2 



100 



ADVANCEMENT OF LEARNING. 



winch either have no truth, or no use : and 
those persons we esteem vain, which are either 
credulous or curious ; and curiosity is either 
in matter or words: so that in reason, as well 
as in experience, there fall out to be these 
three distempers, as I may term them, of 
learning ; the first, fantastical learning ; the 
second, contentious learning; and the last, 
delicate learning ; vain imaginations, vain al- 
tercations, and vain affectations ; and with the 
last I will begin. Martin Luther, conducted 
no doubt by a higher Providence, but in dis- 
course of reason, finding what a province he 
had imdertaken against the Bishop of Rome 
and tlie degenerate traditions of the church, 
and finding his own solitude, being no ways 
aided by tlie opinions of his own time, was 
enforced to awake all antiquity, and to call 
former times to his succour, to make a party 
against the present time. So that the ancient 
authors, both in divinity and in humanity, 
which had long time slept in libraries, 
began generally to be read and revolved. 
This by consequence did draw on a ne- 
cessity of a more exquisite travail in the 
languages original, wherein those authors did 
write, for the better understanding of those 
authors, and the better advantage of pressing 
and applying their words. And thereof grew 
again a delight in their manner of style and 
phrase, and an admiration of that kind of 
writing; which was much furthered and 
precipitated by the enmity and opposition that 
the propounders of those primitive, but seem- 
ing new opinions, had against the schoolmen ; 
who were generally of the conh-ary part, and 
whose writings were altogether in a different 
style and form; taking liberty to coin and 
frame new tei-ms of art to express their 
own sense, and to avoid circuit of speech, 
without regard to the pureness, pleasantness, 
and, as I may call it, lawfulness of the phrase 
or word. And again, because tlie great 
labour that then was with the people, (of whom 
the Pharisees were wont to say, " Execrabilis 
ista turba, qua; non novit legem,"^) for the 
winning and persuading of them, there grew 
of necessity in chief price and request elo- 
quence and variety of discourse, as the fittest 



1 The vulgar crowd, vliidi knows not ilie law, is 
accursed. 



and forciblest access into the capacity of the 
vulgar sort; so that these four causes concur- 
ring, the admiration of ancient authors, the 
hate of the schoolmen, the exact study of lan- 
guages, and the efficacy of preaching, did 
bring in an affectionate study of eloquence 
and " copia '"^ of speech, which then began to 
flourish. This grew speedily to an excess; 
for men began to hunt more afterwords than 
matter; and more after the choiceness of the 
phrase, and the round and clean composition 
of the sentence, and the sweet falling of the 
clauses, and the varying and illustration of 
their works with tropes and figures, than after 
the weight of matter, worth of subject, sound- 
ness of argument, life of invention, or depth 
of judgment. Then grew the flowing and 
waterj-^ vein of Osorius, the Portugal bishop, 
to be in price. Then did Sturmius spend 
such infinite and curious pains upon Cicero 
the orator, and Hermogenes the rhetorician, 
besides his own books of }>eriods, and imitation, 
and the like. Then did Car of Cambridge, 
and Ascham, with their lectures and writings, 
almost deify Cicero and Demosthenes, and 
alkne all young men that were studious, unto 
that delicate and polished kind of learning. 
Then did Erasmus take occasion to make the 
scoffing echo ; " Decern annos consumpsi in 
legendo Cicerone ;*' and the echo answered 
in Greek, "Ovi, " Asine.""^ Then grew the 
learning of the schoolmen to be utterly de- 
spised as barbarous. In sum, the whole in- 
clination and bent of those times was rather 
towards " copia "' than weight. 

Here, therefore, is the first distemper of 
learning, when men study words and not 
matter ; whereof though I have represented an 
example of late times, yet it hath been, and 
will be ''secundum majus et minus" in all 
time. And how is it possible but this should 
have an operation to discredit learning, even 
Avith vulgar capacities, when they see learned 
men's Avorks like the first letter of a patent or 
limned book ; which though it hath large 
flourishes, yet it is but a letter f It seems 
to me that Pygmalion's frenzy is a good em- 
blem or portraiture of this vanity ; ■* for words 



2 Fluency. ' Donkey. 

4 He is said to have fallen in love with a beautiful 
statue which he had himself sculptured. 



ADVANCEMENT OF LEARNING. 



101 



are but the images of matter; and except 
they have life of reason and invention, to fall 
in love with them is all one as to fall in love 
with a picture. 

But yet, notwithstanding, it is a thing not 
hastily to be condemned, to clothe, and adorn 
the obscurity, even of philosophy itself, with 
sensible and plausible elocution ; for hereof 
we have great examples in Xenophon, Cicero, 
Seneca, Plutarch, and of Plato also in some 
degree ; and hereof likewise there is great use : 
for surely, to the severe inquisitioTi of tiuth, 
and the deep progress into philosophy, it is 
some hinderance ; because it is too early satis- 
factory to tlie mind of man, and quencheth 
the desire of further search, before we come 
to a just period: but then if a man be to 
have any use of such knowledge in civil oc- 
casions, of conference, counsel, persuasion, 
discourse, or the like ; then shall he find it 
prepared to his hands in those authors which 
write in that maimer. But the excess of this 
is so justly contemptible, that as Hercules, 
when he saw the image of Adonis, Venus' 
minion, in a temple, said in disdain, " Nil 
sacri es ;" ^ so there is none of Hercules' fol- 
lowers in learning, that is, the more severe 
and laborious sort of inquirers into truth, but 
will despise those delicacies and aftectations, 
as indeed capable of no divineness. And 
thus much of the first disease or distemper of 
learning. 

The second, which followeth, is in nature 
worse than the former : for as substance of 
matter is better tlian beauty of words, so, con- 
trariwise, vain matter is worse than vain 
words : Avherein it seemeth the reprehension 
of St. Paul was not only proper for those 
times, but prophetical for the times following; 
and not only respective to divinitj', but exten- 
sive to all knowledge: '• Devita profanas vo- 
cum novitates, et oppositiones falsi nominis 
scientiae.'" ^ For he assigneth two marks and 
badges of suspected and falsified science : the 
one, the novelty and sti-angeness of terms; 
the other, the strictness of positions, which 
of necessity doth induce oppositions, and 
questions and altercations. Surely,like as so 



1 You possess no sanctity. 

2 Avoid profane and vain babblings and oppo- 
sitions of science, falsely so called. 



many substances in nature, which are solid, 
do putrify and corrupt into worms ; so it is 
the property of good and sound knowledge, 
to puti-ify and dissolve into a number of 
subtile, idle, unwholesome, and, as I may 
term them, vermiculate questions, which have 
indeed a kind of quickness, and life of spirit, 
but no soundness of matter, or goodness of 
quality. This kind of degenerate learning 
did chiefly reign amongst the schoolmen : 
who having sharp and strong wits, and abun- 
dance of leisure, and small variety of reading, 
(but their wits being shut up in the cells of 
a few authors, chiefly Aristotle their dictator, 
as their persons were shut up in the cells of 
monasteries and colleges,) and knowing little 
history, either of nature or time, did, out of 
no great quantity of matter, and infinite 
I agitation of wit, spin out unto us those labo- 
I rious webs of learning, which are extant in 
j their books. For the wit and mind of man, 
j if it work upon matter, which is the contem- 
j plation of the creatures of God, worketh ac- 
cording to the stuft", and is limited thereby ; 
but if it work upon itself, as the spider work- 
eth his web, then it is endless, and brings forth 
indeed cobwebs of learning, admirable for 
the fineness of thread and work, but of no 
substance or profit. 

This same unprofitable subtllty or curiosity 
is of two sorts; either in the subject itself 
that they handle, when it is a fruitless specu- 
lation or controversy, whereof there are no 
small number both in divinity and philo- 
sophy, or in the manner or method of hand- 
ling of a knowledge, which amongst them 
was this ; upon every particular position 
or assertion to frame objections, and to those 
objections, solutions ; which solutions were 
for the most part not confutations, but dis- 
tinctions : whereas indeed, the strength of 
all sciences is, as the strength of the old man's 
fagot, in the band. For the harmony of 
a science, supporting each part the other, is 
and ought to be the true and brief confuta- 
tion and suppression of all the smaller sort of 
objections. But, on the other side, if you 
take out every axiom, as the sticks of the 
fagot one by one, you may quarrel with them, 
and bend them, and break them at your 
pleasure : so that, as was said of Seneca, 
"Verborum minutiis rerum frangit pon- 



102 



ADVANCEMENT OF LEARNING. 



dera;'*^ so a man may truly say of the school- 
men, " Queestionum minutiis, scientiarum 
franguiit soliditatem.'"^ For were it not better 
for a man in a fair room to set up one great 
light, or branching candlestick of lights, than 
to go about with a small watch candle into 
every corner ? And such in their method, 
that rests not so much upon evidence of truth 
proved by arguments, authorities, similitudes, 
examples, as upon particular confutations 
and solutions of every scruple, cav illation, 
and objection; breeding for the most part 
one question, as fiist as it solveth anotlier ; 
even as in the former resemblance, when you i 
carry the light into one corner, you darken 
the rest; so that the fable and fiction of 
Scylla seemeth to be a lively image of this 
kind of philosophy or knowledge; who was 
transformed into a comely virgin for the 
upper parts ; but then " Candida succinc- 
tam latrantibus inguina monstiis :"' ^ so the 
generalities of the schoolmen are for awhile 
good and proportionable; but then, when 
you descend into their distinctions and deci- 
sions, instead of a fruitful womb, for the use 
and beneiit of man's life, they end in mon- 
strous altercations and barking questions. So 
as it is not possible but this quality of know- 
ledge must fall under popular contempt, the 
people being apt to contemn truth upon oc- 
casion of centroversies and altercations, and 
to think they are all out of their way which 
never meet : and when they see such digla- 
diation ^ about subtilties, and matters of no 
use or moment, they easily fall nyion that 
judgment of Dionysius of Syracuse, " Verba 
ista sunt senum otiosorum."' ^ 

Notwithstanding, certain it is that if those 
schoolmen, to their great thirst of truth and 
unwearied travail, of wit, had joined variety 
and universality of reading and contempla- 
tion, they had proved excellent lights, to the 
great advancement of all learning and know- 
ledge ; but as tliey are, they are great 
undertakers indeed, and fierce with dark 



1 He weakens the force of important matters by 
tiiSing verbal distinctions. 

2 Tliey destroy the solidity of science by (inibbling 
discussions. 

3 But howlintj monsters lurk beneath her waist. 
* Fierce dispute. 

5 These are the words of idle old men. 



keeping : but as in the inquiry of the divine 
truth, their pride inclined to leave the oracle 
of God's word, and to vanish in the mixture 
of their own inventions; so in the inquisition 
of nature, they ever left the oracle of Go Is 
works, and adored the deceiving and de- 
formed images, which the unequal mirror of 
their own minds, or a few received authors 
or principles, did represent unto them. And 
thus much for the second disease of learn- 
ing. 

For the third vice or disease of leannng, 
which concenietli deceit or untruth, it is of 
all the rest the foulest ; as that which doth 
destroy the essential form of knowledge, 
which is nothing but a representation of truth : 
for the tiuth of being and the truth of know- 
ing are one, ditlering no more than the direct 
beam and the beam reflected. This vice 
therefore brancheth itself into two sarts; 
delight in deceiving, and aptness to be 
deceived ; imposture and creduilty : which, 
although they appear to be of a diverse nature, 
the one seeming to proceed of cunning and 
the other of simplicitv-, yet certainly they do 
for the most part concur : for, as the verse 
noteth, 

" Percontatorem fugito, nam garrulus idem est, 

an inquisitive man is a prattler ; so, upon the 
like reason, a credulous man is a deceiver : 
as we see it in fame, that he that will easily 
believe rumours, will as easily augment 
rumours, and add somewhat to them of his 
own ; which Tacitus wisely noteth, when 
he saitli, "Fingunt simul creduntque :"" 7 so 
great anaflinity liath fiction and belief. 

This facility of credit, and accepting or 
admitting things weakly authorised or war- 
ranted, is of two kinds, according to the 
subject: for it is either a belief of his- 
tory, or, as the lawyers speak, matter of 
fact; or else of matter of art and opinion. 
As to the former, we see the experience and 
inconvenience of this error in ecclesiastical 
history ; which hath too easily receivetl and 
registered reports, and naiTations of miracles 
wrought by martyrs, hermits, or monks of 



tale. 



Avoid an inquisitive man, for he is also a tell- 
Tliey invent and believe at the same time. 



ADVANCEMENT OF LEARNING. 



103 



tlie desert, and other holy men, and their 
relics, shrines, chapels, and images: which 
though they had a passage for a time, by the 
ignorance of the people, the superstitious 
simplicity of some, and the politic toleration 
of others holding them but as divine poesies ; 
yet after a period of time, when the mist 
began to clear up, they grew to be esteemed 
but as old wives' fables, impostures of the 
clergy, illusions of spirits, and badges of 
antichrist, to the great scandal and detriment 
of religion. 

So in natural history, we see there hath 
not been that choice and judgment used as 
ought to have been : as may appear in the 
writings of Plinius, Cardanus, Albertus, and 
divers of the Arabians, being fraught with 
much fabulous matter, a great part not only 
untried, but notoriously untrue, to the great 
derogation of the credit of natural philosophy 
with the grave and sober kind of wits ; 
wherein the wisdom and integrity of Aristotle 
is worthy to be observed ; that, having made 
so diligent and exquisite a history of living 
creatures, hath mingled it sparingly with any 
vain or feigned matter : and yet, on the 
other side, hath cast all prodigious narra- 
tions, Avhich he thought worthy the recording, 
into one book : excellently discerning that 
matter of manifest truth (such whereupon 
observation and rule were to be built) vv^as 
not to be mingled or weakened with matter 
of doubtful credit; and yet again, that 
rarities and reports that seem incredible are 
not to be suppressed or denied to the memory 
of men. 

And as for the facility of credit which is 
yielded to arts and opinions, it is likewise of 
two kinds: either when too much belief is 
attributed to the arts themselves, or to cer- 
tain authors in any art. The sciences them- 
selves, which have had better intelligence 
and confederacy with the imagination of man 
than with his reason, are three in number; 
astrology, natural magic, and alchemy ; of 
which sciences, nevertheless, the ends or 
pretences are noble. For astrology preten- 
deth to discover that correspondence or con- 
catenation, which is between the superior 
globe and the inferior : natural magic pre- 
tendeth to call and reduce natural philosophy 
from variety of speculations to the magnitude 



of works: and alchemy pretendeth to make 
separation of all the unlike parts of bodies, 
which in mixtures of nature are incorporate. 
But the derivations and prosecutions to these 
ends, both in the theories and in the practices, 
are full of error and vanity; which the 
great professors themselves have sought to 
veil over and conceal by enigmatical writings, 
and refen'ing themselves to auricular tra- 
ditions and such other devices, to save the 
credit of impostures: and yet surely to 
alchemy this right is due, that it may be 
compared to the husbandman whereof ^Esop 
makes the fable; that, when he died, told 
his sons, that he had left unto them gold 
buried txnder ground in his vineyard; and 
they digged over all the ground, and gold 
they found none; but by reason of their 
stirring and digging the mould about the 
roots of their vines, they had a great vintage 
the year following: so assuredly the search 
and stir to make gold hath brought to light 
a great number of good and fruitful inven- 
tions and experiments, as well for the dis- 
closing of nature, as for the use of man's 
life. 

And as for the overmuch credit that hath 
been given unto authors in sciences, in 
making them dictators, that their words 
should stand, and not counsels, to give 
advice ; the damage is infinite that sciences 
have received thereby, as the principal cause 
that hath kept them low, at a stay without 
growth or advancement. For hence it hath 
come, that in arts mechanical the first 
deviser comes shortest, and time addeth and 
periecteth: but in sciences the first author 
goeth farthest, and time leeseth and corrup- 
teth. So, we see, artillery, sailing, printing, 
and the like, were grossly managed at the 
first, and by time accommodated and refined : 
but, contrariwise, the philosophies and sciences 
of Aristotle, Plato, Democritus, Hippocrates, 
Euclides, Archimedes, of most vigour at the 
first and by time degenerate and em based ; 
whereof the reason is no otlier, bvit that in 
the former many wits and industries have 
contributed in one, and in the latter many 
wits and industries have been spent about 
the wit of some one, whom many times they 
have rather depraved than illustrated. For 
as water will not ascend higher than the 



104 



ADVANCEMENT OF LEARNING. 



level of the first spring-head from whence 
it descendeth, so knowledge derived from 
Aristotle, and exempted from liberty of ex- 
amination, will not rise again higher than 
the knowledge of Aristotle. And therefore 
although tlie position be good, " Oportet 
discentem, credere,"^ j-et it must be coupled 
with this, "Oportet edoctum judicare;'""^ for 
disciples do owe unto masters only a tempo- 
rary belief, and a suspension of their own 
judgment until they be fully instructed, and 
not an absolute resignation, or perpetual 
captivity : and therefore, to conclude this 
point, I will say no more, but so let great 
authors have their due, as time, which is 
the author of avithors, be not deprived of 
his due, which is, further and further to 
discover truth. 

Thus have I gone over these three diseases of 
learning ; besides the which, there are some 
other rather peccant humours than formed 
diseases ; which nevertheless are not so secret 
and intrinsic, but that they fall under a 
popular observation and traducement, and 
therefore are not to be passed over. 

The first of these is the extreme affecting 
of two extremities ; the one antiquitj'-, the 
other novelty ; wherein it seemeth the chil- 
dren of time do take after the nature and 
malice of the father. For as he devoureth 
his children, so one of them seeketh to devour 
and suppress the other ; while antiquity 
envieth there should be new additions, and 
novelty cannot be content to add, but it 
must deface: surely, the advice of the 
prophet is the true direction in this matter, 
" State super vlas antiquas, et videte quaenam 
sit via recta et bona, et ambulate in ea.''^ 
Antiquity deserveth that reverence, that men 
should make a stand thereupon, and discover 
what is the best way ; but when the discovery 
is well taken, then to make progression. 
And to speak truly, " Antlquitas saeculi 
juventus mundi.'""* These tim^es are the 
ancient times, when the world is ancient, and 
not those, which we account ancient " ordlne 



J A learner should believe. 
'^ The educated man should judge for himself. 
3 Stand fast in the old wa\s, and see what is 
righteous and good, and walk therein. 
* Antiquity of time is the childhood of the world. 



retrogrado,"' by a computation backward 
from ourselves. 

Another error, induced by the former, is 
a distrust that anything should be now to be 
found out, which the world should have 
missed and passed over, so long time ; as if 
the same objection were to be made to time 
that Lucian maketh to Jupiter and other 
the heathen gods ; of which he wondereth 
that they begot so many children in old 
time, and begot none in his time ; and asketh 
whether they were become septuagenary, or 
whether the law Papla made against old 
men's marriages, had restrained them. So it 
seemeth men doubt lest time is become past 
clilldren and generation; M'herein, contrari- 
wise, we see commonly the levity and in- 
constancy of men's judgments, which, till a 
matter be done, wonder that it can be done ; 
and, as soon as it is done, wonder again that 
it was no sooner done : as we see in the 
expedition of Alexander into Asia, which at 
first was prejudged as a vast and impossible 
enterprise : and yet afterwards it pleasetli 
Livy to make no more of it than this; -'Nil 
aliud quam bene ausus vana contemnere :" * 
and the same happened to Columbus in the 
western navigation. But in intellectual 
matters it is much more common ; as may be 
seen in most of the propositions of Euclid : 
which till they be demonstrate, tliey seem 
strange to our assent ; but being demonstrate, 
our mind accepteth of them by a kind of 
relation, (as the lawyers speak,) as if we had 
known them before. 

Another error, that hath also some affinity 
with the former, is a conceit that of farmer 
opinions or sects, after variety and examina- 
tion, the best hath still prevailed, and sup- 
pressed the rest ; so as, if a man shoukl begin 
the labour of a new search, he were but like 
to light upon somewhat fomierly rejected, 
and by rejection brought into oblivion : as 
if the multitude, or the wisest for the mul- 
titude's sake, were not ready to give jiassage 
rather to that which is popular and super- 
ficial, than to that which is substantial and 
profound; for the truth is, that time seemeth 

» In a retrograde order. 

6 He did nothing more than persevere in his 
noble and well-conceived enterprise, despite of idle 
remonstrances. 



ADVANCEMENT OF LEARNING. 



105 



to be of the nature of a river or stream, 
which can-ieth down to us that which is 
light and blown up, and smketh and droAvn- 
eth that which is weighty and solid. 

Another error, of a diverse nature from all 
the former, is the over early and peremptory 
reduction of knowledge into arts and me- 
thods; from which time commonly sciences 
receive small or no augmentation. But as I 
young men. when they knit and shape per- 
fectly, do seldom grow to a further stature ; 
so knowledge, while it is in aphorisms and 
observations, it is in growth : but when it 
once is comprehended in exact methods, it 
may perchance be further polished and il- 
lustrated, and accommodated for use and 
practice ; but it increaseth no more in bulk 
and substance. 

Another error which doth succeed that 
which we last mentioned, is, that after the 
distribution of particular aits and sciences, 
men have abandoned universality, or " phi- 
losophia prima -."^ which camiot but cease 
and stop all progression. For no perfect 
discovery can be made upon a flat or a level : 
neither is it possible to discover the more 
remote and deeper parts of any science, if you 
stand but upon the level of the same science, 
and ascend not to a higher science. 

Another error hath proceeded from too 
gi-eat a reverence, and a kind of adoration of 
the mind and understanding of man; by 
means whereof, men have withcb•a^vn them- 
selves too much from the contemplation of 
nature, and the observations of experience, 
and have tumbled up and down in their own 
reason and conceits. Upon these intellectual- 
ists, which are, notwithstanding, commoidy 
taken for the most sublime and divine phi- 
losophers, Heraclitus gave a just censure, 
saying, " Men sought truth in their own 
little worlds, and not in the great and 
common world:"' for they disdain to spell, 
and so by degrees to read in the volume of 
God's works : and contrariwise, by continual 
meditation, and agitation of wit, do urge and 
as it were Invocate their own spirits to divine, 
and give oracles mito them, whereby they are 
deservedly deluded. 

Another error that hath some connexion 

^ Elementary philosophy. 



with this latter, is, that men have used to 
infect their meditations, opinions, and doc- 
trines, with some conceits which they have 
most admired, or some sciences which they 
have most applied; and given all things else 
a tincture according to them, utterly mitrue 
and Improper. So hath Plato intermingled 
his philosophy Avith theology, and Aristotle 
with logic ; and the second school of Plato, 
Proclus and the rest, with the mathematics. 
For these were the arts Avhich had a kind of 
primogeniture with them severally. So have 
the alchymlsts made a philosophy out of a 
few experiments of the furnace; and Gil- 
bertus, our countryman, hath made a phi- 
losophy out of the observations of a loadstone. 
So Cicero, when, reciting the several opinions 
of the nature of the soul, he found a mu- 
sician that held the soul was but a harmony, 
salth pleasantly, " Hie ab arte sua non re- 
cesslt,"""^ &c. But of these conceits Aristotle 
speaketh seriovisly and wisely, when he 
salth, '• Qui respiciunt ad pauca de facili 
pronunclant."'^ 

Another error is an impatience of doubt, 
and haste to assertion without due and mature 
suspension of judgment. For the two ways 
of contemplation are not unlike the two ways 
of action, commonly spoken of by the an- 
cients; the one plain and smooth in the be- 
ginning, and in the end Impassable ; the other 
rough and troublesome in the entrance, but 
after a while fair and even : so it is in con- 
templation; if a man will begin with cer- 
tainties, he shall end in doubts ; but if he 
will be content to begin with doubts, he shall 
end in certainties. 

Another error is in the manner of the tra- 
dition and delivery of knowledge, which is 
for the most part magistral and preremptory, 
and not ingenuous and faithful ; in a sort as 
may be soonest believed, and not easlllest 
examined. It is true that in compendious 
ti-eatlses for practice, that form is not to be 
disallowed; but in the true handling of 
knowledge, men ought not to fall, either, on 
the one side, into the vein of Vellelus the 
Epicm-ean : " Nil tam metuens, quam ne 



2 He did not step out of his profession. 

3 Those who attend to few matters can easily give 
an opinion. 



106 



ADVANCEMENT OF LEARNING. 



dubitare aliqua de re videretur :"'^ nor, on the 
other side, into Socrates' ironical doubting of 
all things; but to propound things sincerely 
with more or less asseveration, as they stand 
in a man's own judgment proved more or less. 
Other errors there are in tlie scope that men 
propound to themselves, whereunto they bend 
their endeavours; for whereas tlie more con- 
stant and devoted kind of professors of any 
science ought to propovmd to themselves to 
make some additions to their science, they 
convert their labours to aspire to certain second 
prizes : as to be a profound interpreter or 
commentor, to be a sharp champion or de- 
fender, to be a methodical comj)oun(ler or 
abridger, and so the patrimony of knowledge 
cometli to be sometimes imi^roved, but seldom 
augmented. 

But the greatest error of all the rest is the 
mistaking or misplacing of the last or furthest 
end of knowledge : for men have entered into 
a desire of learning and knowledge, sometimes 
ujDon a natural curiosity, and inquisitive 
appetite ; sometimes to entertain their minds 
with variety and delight ; sometimes for or- 
nament and reputation ; and sometimes to 
enable them to victory of wit and contradic- 
tion ; and most times for lucre and profession ; 
and seldom sincerely to give a true account 
of their gift of reason, to the benefit and use 
of men : as if there were sought in knowledge 
a couch, whereupon to rest a searching and 
restless spirit ; or a tarrasse for a wandering and 
variable mind to walk up and down with a 
fair prospect; or a tower of state, for a proud 
mind to raise itself upon; or a fort or com- 
manding ground, for strife and contention ; j 
or a shop, for profit or sale; and not a rich 
storehouse, for the glory of the Creator, and 
the relief of man's estate. But this is tliat 
which will indeed dignify and exalt know- 
ledge, if contemplation and action may be 
more nearly and straightly conjoined and 
united together than they have been; a con- 
junction like unto that of the two highest 
planets, Saturn, the planet of rest and con- 
templation, and Jupiter, the planet of civil 
society and action : howbeit I do not mean 
when I speak of use and action, that end 

' Fearing nothing so much as lest he should seem 
to doubt of anything. 



before-mentioned of the applying of know- 
ledge to lucre and profession ; for I am not 
ignorant how much that diverteth and in- 
terruptotli the prosecution and advancement 
of knowledge, like unto the golden l)all thrown 
before Atalanta, which while she goeth aside 
and stoopeth to take up, the race is liindered ; 
" Declinat cursus, aummque rolabile tollit."' 

Neither is my meaning, as was spoken of 
Socrates, to call philosophy down from hea- 
ven to converse upon the earth ; tliat is to leave 
natural philosophy aside, and to apply know- 
ledge oidy to manners and policy. But as 
botli heaven and earth do conspire and con- 
tribute to the use and benefit of man ; so the 
end ouglit to be. from both philosophies 
to separate and reject vain speculations, and 
wliatsoever is empty and void, and to preserve 
and augment whatsoever is solid and fruitful : 
that knowledge may not be, as a curtesan, 
for pleasure and vanity only, or as a bond- 
Avoman to acquire and gain to her master's 
use ; but as a spouse, for generation, fruit, and 
comfort. 



2 Turns from the course to ^rrasp the rolling gold. 

It was fabled that Atalanta challenged her suitors 
to a trial of swiftness, on condition that the victor 
should wed her, but that the con(iuered should be 
put to death. After many had failed, Hippomenes 
])repared three golden apples which he successively- 
flung down during the nice. Atalanta stopped to 
pick them up and was thus defeated. 

Lord Bacon more fully expands his application of 
the fable in his treatise on the Wisdom of the An- 
cients. 

" This Fable appears to contain a notable allegory 
of the contest between art and nature. P'or art, 
represented by Atalanta, if there be no obstacle or 
impediment, is far more acute than natnre, and, as 
it were, swifter in the course, and reaches sooner its 
goal. For this appears in almost all its effects : we 
see that fruit rises slowly from the kernel, quickly 
from planting : we see that earth hardens slowly in 
petrifaction, quickly in brickmaking. Even in 
moral science, length of time, as it were by the favour 
of nature, brings slowly on forgetfulness and comfort 
in evils : while Philosophy, which is the art of 
living, doesirot wait the course of time, but overtakes 
it, and acts in its place. But this prerogati\e and 
excellence of art, to the infmite detrimeut of human 
affairs, is counteracted by the golden apples : nor do 
we find a single art or science which carries on its 
true and legitimate course without ceasing till it 
reach its object, which is as the goal of its labours ; 
but all the arts leave off what they have begun, and 
desert their course, and turn aside, like Atalanta, 
to gain and utility." 



ADVANCEMENT OF LEARNING. 



107 



Thus have I described and opened, as by 
a kind of dissection, those peccant humours, 
(the principal of them,) which have not only- 
given impediment to the proficience of learn- 
ing, but have given also occasion to the tra- 
ducement thereof: wherein if I have been 
too plain, it must be remembered, "Fidelia 
vulnera amantis, sed dolosa oscula malig- 
nantis.""^ This, I think, I have gained, that 
I ought to be the better believed in that which 
I shall say pertaining to commendation ; be- 
cause I have proceeded so freely in that 
which concerneth censure. And yet I have 
no purpose to enter into a laudative of learn- 
ing, or to make a hymn to the muses : (though 
I am of opinion that it is long since their 
rites were duly celebrated :) but my intent 
is, without vaniish or amplification, justly 
to weigh the dignity of knowledge in the 
balance with other things, and to take the 
true value thereof by testimonies and argu- 
ments divine and human. 

First, therefore, let us seek the dignity of 
knowledge in the archetype or first platform, 
which is in the attributes and acts of God, as 
far as they are revealed to man, and may be 
observed with sobriety ; wherein we may not 
seek it by the name of learning ; for all learn- 
ing is knowledge acquired, and all knowledge 
in God is original : and therefore we must 
look for it by another name, that of wisdom 
or sapience, as the Scriptures call it. 

It is so then, that in the work of the crea- 
tion we see a double emanation of virtue from 
God; the one referring more properly to 
power, the other to wisdom; the one expressed 
in making the subsistence of the matter, 
and the other in disposing the beauty of the 
form. This being supposed, it is to be ob- 
served, that for anything which appeareth in 
the history of the creation, the confused mass 
and matter of heaven and earth was made in 
a moment; and the order and disposition of 
that chaos or mass was the work of six days ; 
such a note of difference it pleased God to 
put upon the works of power, and the works 
of wisdom ; wherewith concurreth, that in 
the former it is not set down that God said, 
" Let there be heaven and earth," as it is set 



1 Wounds from a friend are proofs of good faith 
kisses from an enemy are deceitful. 



down of the works following ; but actually, 
that God made heaven and earth : the one 
carrying the style of a manafacture, and the 
other of a law, decree, or counsel. 

To proceed to that which is next in order 
from God to spirits ; we find, as far as credit 
is to be given to the celestial hierarchy of 
that supposed Dionysius the senator of Athens, 
the first place or degree is given to the angels 
of love, which are termed Seraphim ; the 
second to the angels of light, which are 
termed Cherubim ;"^ and the third, and so 
following places, to thrones, principalities, 
and the rest, which are all angels of power 
and ministry; so as the angels of knowledge 
and illumination are placed before the 
angels of office and domination. 

To descend from spirits and intellectual 
forms to sensible and material forms : we 
read the first form that was created was light, 
which hath a relation and correspondence in 
nature and corporal things to knowledge in 
spirits and incorporal things. 

So in the distribution of days, we see, the 
day wherein God did rest, and contemplate 
liis own works, was blessed above all the days 
wherein he did effect and accomplish them. 

After the creation was finished, it is set 
down unto us, that man was placed in the 
garden to work therein ; Avhich work, so 
appointed to him, could be no other than 
work of contemplation; that is, when the 
end of work is but for exercise and experi- 
ment, not for necessity ; for tliere being 
then no reluctation of the creatine, nor sweat 
of the brow, man's employment must of con- 
sequence have been matter of delight in the 
experiment, and not matter of labour for the 
use. Again, the first acts which man per- 
formed in Paradise consisted of the two suni- 
mai-y parts of knowledge ; the view of crea- 
tures, and the imposition of names. As for 
the knowledge which induced the fall, it was, 
as was touched before, not the natural know- 
ledge of creatures, but the moral knowledge 
of good and evil ; wherein the supposition 
was, that God's commandments or prohi- 
bitions were not the originals of good and evil, 
but that they had other beginnings, which 

2 According to the Rabbis the Cherubim are the 
angeis of knowledge. 



108 



ADVANCEMENT OF LEARNING. 



man aspired to know ; to the end to make a 
total defection from God, and to depend 
"wholly upon himself. 

To pass on : in the first event or occurrence 
after the fall of man, we see (as tlie Scrip- 
tures have infinite mysteries, not violating at 
all the truth of the story or letter,) an image 
of the two estates, the contemplative state 
and the active state, figured in the two per- 
sons of Abel and Cain, and in the two sim- 
plest and most primitive trades of life ; that 
of the shepherd, (who, by reason of his 
leisure, rest in a place, and living in view of 
heaven, is a lively image of a contemplative 
life,) and that of the husbandman : where 
we see again the favour and election of God 
went to the shepherd, and not to the tiller of 
the ground. 

So in the age before the flood, the holy 
records within those few memorials which are 
there entered and registered, have vouchsafed 
to mention and honour the name of the in- 
ventors and authors of music and works in 
metal. In the age after the flood, the first 
great judgment of God upon the ambition of 
man was the confusion of tongues ; whereby 
the open trade and intercourse of learning 
and knowledge was chiefly imbarred. 

To descend to Moses the lawgiver, and 
God's first pen : he is adorned by the Scrip- 
tures with this addition and commendation, 
that he was " seen in all the learning of the 
Egyptians ;" which nation, we know, was 
one of the most ancient schools of the world : 
for so Plato brings in the Egyptian priest 
saying unto Solon : " You Grecians are ever 
children; you have no knowledge of anti- 
quity, nor antiquity of knowledge.'' Take 
a view of the ceremonial law of Moses ; you 
shall find, besides the prefiguration of Christ, 
the badge or difference of the people of God, 
the exercise and impression of obedience, and 
other divine uses and fi-uits thereof, that some 
of the most learned Rabbins have travelled 
profitably and profoundly to observe, some of 
them a natural, some of them a moral sense, 
or reduction of many of the ceremonies and 
ordinances. As in the law of the leprosy, 
whei-e it is said, " If the whiteness have over- 
spread the flesh, the patient may pass abroad 
for clean ; but if there be any whole flesh 
remaining, he is to be shut up for unclean j" 



one of them noteth a principle of nature, that 
putrefaction is more contagious before ma- 
turity than after : and another noteth a 
position of moral philosophy, that men aban- 
doned to vice, do not so much corrupt man- 
ners, as those that are half good and half-evil. 
So in this and very many other places in that 
law. there is to be found, besides the theolo- 
gical sense, mucli aspersion of philosophy. 

So likewise in that excellent book of Job, if 
it be revolved with diligence, it will be found 
pregnant and swelling with natural phi- 
losophy ; as for example, cosmography, and 
the roundness of the world, " Qui extendit 
aquilonem super vacuum, et appendit terram 
super nihilum;" ^ wherein the pensileness of 
the earth, the pole of the north, and the finite- 
ness or convexity of heaven are manifestly 
touched; so again, matter of astronomy; 
" Spiritus ejus omavit coelos, et obstetrican'te 
manu ejus eductus est Coluber tortuosus."* 
And in another place ; " Nunquid conjungere 
valebis micantes Stellas Pleiadas. aut gyrum 
Arcturi poteris dissipare?"'^ Where the fix- 

1 " Who stretcheth out the north over empty space. 

Who suspendeth the earth upon nothing." 
(Job xxvi. l.—fFcmvss's Translation.') 

2 Lord Bacon has taken his proofs of Job's astro- 
nomical knowledge from the ^'ulgate, which in tliis 
and the two follo^\ing quotations is flagrantly in-' 
correct, and so is the English authorised version 
which in these passages is a mere copy of the \'ul- 
gate. Tlie verse here (juoted is thus rendered in the 
Vulgate and English version : — 

By his spirit he hath garnished the heavens; 
His hand hath formed the crooked serpent. 

(Job xxvi. 13.) 
Wemyss gives the correct translation : — 
By his word the heavens become serene. 
His hand transfixes the ominous dragon. 
The autlior does not allude, as J.ord Bacon sup- 
poses, to the constellation of the dr.agon, but to the 
common belief that seqieuts arc most daring and 
venomous in the calm that immediately succeeds a 
tempest. 

3 This passage is thus rendered in the authorised 
version. 

Canst tliou bring the sweet influences of the 

Pleiades, 
Or loose the bands of Orion ? 
Canst thou bring forth Mazzarotli (the Zodiac) 

in his season, 
Or canst thou guide Arcturus with his sous ? 

(_Job xxxviii. 31.) 
The Septuagint has, 

Canst thou fasten the bands of the Pleiades, 

Or open the enclosure of Orion ? 

Canst thou cause Maxzaroth to come forth in his 

season, [Or 



ADVANCEMENT OF LEARNING. 



109 



ing of the stars, ever standing at equal dis- 
tance, is with great elegancy noted. And in 
another place, "Qui facit Arcturum, et 
Oriona, et Hyadas, et interiora Austri;"^ 

Or drag out Hesperus by his hair ? 
The Vulgate is slightly different, 

Caust thou join together the sparkling stars of the 
Pleiades, 

Or disturb the revolution of Arcturus ? 

Canst thou bring forth Lucifer in his time. 

Or make Vesper to rise on the sons of the earth ? 

"SVemyss justly observes " if there be in the original 
terms any allusion whatever to clusters of stars, it is 
not to them as such, but as the harbingers of certain 
seasons that the allusion is made." He therefore 
translates the passage thus — 

Canst thou restrain the influence of the genial 
■warmth. 

Or relax the contractions of the frigid cold ? 

Canst thou bring forth the simoom in its season. 

And direct the blighting air with its insects ? 
The editor ventures to offer the following translation : 

Canst thou bind to thee the sweet influences of 
the Pleiades, 

Or loosen the bands of Orion ? 

Canst thou bring forth the planets in their season. 

Or comfort Oyish for her children ? 

Oyish is the constellation of the Great Bear, and 
her children are the three bright stars in tlie tail 
which never set. As the Greeks derived their astro- 
nomical notions from the East, Job may perhaps 
allude to the ancient fable by which the mytliolo- 
gists explained the cause of these stars never setting 
in northern latitudes. Oyish, or Ursa Major, was a 
nymph seduced by Jupiter, and changed into a bear 
by Juno. Jupiter raised his mistress and her sons 
to the rank of constellations, but Juno besought 
Ocean never to admit them into its waters : — 

Receive not in your waves their setting beams. 

Nor let the glaring strumpet taint your streams. 
3 This passage, like the preceding, has been rendered 
almost at random in the Septuagint, the Vulgate, and 
the authorised version. 
Tlie Septuagint has — 

Who is the Maker of the Pleiades and Hesperus, 

And of Arcturus and the chambers of Notus ? 

(Job ix. 9.) 
The Vulgate, — 

^Vho maketh Arcturus and Orion 

And the Hvades, and the interior parts of the 
South. 

Tlie authorised version, which is adopted by Pro- 
fessor Lee — 

Who maketh Arcturus and Orion, 
The Pleiades and the chambers of the south. 
Mr. Wemyss renders it — 

Who maketh the blight and the cold. 

The genial heat and the thick clouds of the soiith. 

There is no doubt an antithesis between the 
hemisticlis ; the former alluding to the nortliern, the 
latter to the southern constellations. The Kev. Dr. 
Wall, of Dublin, has shown that the book of Job was 
originally written in hieroglji^hics, and therefore it 
is more probable that the words translated iino the 



where again he takes knowledge of the de- 
pression of the southern pole, calling it the 
secrets of the south, because the southern 
stars were in that climate unseen. Matter of 
generation ; " AnJion sicut lac mulsisti me, 
et sicut caseum coagulasti me f &c.^ Mat- 
ter of minerals ; " Habet argentum venarum 
suarum principia : et auro locus est in quo 
conflatur, ferrum de terra tollitur, et lapis 
solutus calore in aes vertitur:'^ and so for- 
wards in that chapter. 

So likewise in the person of Solomon the 
king, we see the gift or endowment of wisdom 
and learning, both in Solomon's petition, and 
in God's assent thereunto, preferred before all 
other terrene and temporal felicity. By vir- 
tue of which grant or donative of God, Solo- 
mon became enabled, not only to write those 
excellent parables, or aphorisms concerning 
divine and moral philosophy; but also to 
compile a natural history of all verdure, from 
the cedar upon the mountain to the moss 
upon the wall, (which is but a rudiment be- 
tween putrefaction and a herb,) and also of 



names of constellations signify these sensible objects 
than the abstractions of Mr. Wemyss's version. 

We have dwelt a little upon this subject, because 
its importance to the advancement of learning has 
received a very curious illustration in our own times. 
The late bishop of Cloyne (Dr. Brinkley), on the 
supposition that the stars here mentioned' are those 
of Taurus and Scorpio, and that these were the 
cardinal constellations of spring and autumn in the 
time of Job, and calculating their places by the 
ratio of the precession of the equinoxes, derives the 
following dates for the age of Job : — 
818 years after the deluge : 
2337 years B. C, or, according to the common 

computation, 2130: 
184 years before the birth of Abraham : 
689 years before the Exodus. 
It is curious that the same calculation had been 
previously made in France, unknown to the bishop, 
and that the difference in result was only forty-two 
years. Such a coincidence, if the data be taken as 
correct, amounts nearly to demonstration. 
' Hast thou not mingled me as milk. 
And made me as solid as cheese ?) 

(Job X. \0.—IFemyss's Translalion. 
'^ Truly there is a vein for the silver 

And a place for gold which they refine. 
Iron is dug up from the earth. 
And the rock produceth copper. 

Job xxvi. 1, 2. — IFemyss's Translation.) 
It may be remarked that from this statement it 
appears that though the art of smelting copper was 
known in Job's days, iron was only used when found 
in a pure state. 



110 



ADVANCEMENT OF LEARNING. 



all things that breathe or move. Nay, the 
same Solomon the king, although he excelled 
in the glory of treasure and magniticent 
buildings, of shipping and navigation, of 
service and attendance, of fame and renown, 
and the like, yet he maketh no claim to any 
of those glories, but only to the glory of in- 
quisition of truth ; for so he saith expressly, 
" The glory of God is to conceal a thing, but 
the glory of the king is to find it out;"' as if, 
according to the innocent play of children, 
the Divine Majesty took delight to hide his 
works, to tlie end to have them found out ; 
and as if kings could not obtain a greater 
honour than to be God's play-fellows in that 
game ; considering the great commandment 
of wits and means, whereby nothing needeth 
to be hidden from them. 

Neither did the dispensation of God vary in 
the times after our Saviour came into the world; 
for our Saviour himself did first show his 
power to subdue ignorance, by his conference 
with the priests and doctors of the law, before 
he shewed his power to subdue nature hj his 
miracles. And the coming of the Holy Spirit 
was chiefly figured and expressed in the simi- 
litude and gift of tongues, which are but 
" vehicula scientiae.''^ 

So in the election of those instruments, 
which it pleased God to use for the plantation 
of the faith, notwithstanding that at the first 
he did employ persons altogether unlearned, 
otherwise than by inspiration, more evidently 
to declare his immediate working, and to 
abase all human wisdom or knowledge; yet, 
nevertheless, that counsel of his was no sooner 
performed, but in the next vicissitude and 
succession he did send his divine truth into 
the world, waited on with other learnings, as 
with' servants or handmaids : for so we see 
St. Paul, who was the only learned amongst 
the apostles, had his pen most used in the 
Scriptures of the New Testament. 

So again, we find that many of the ancient 
bishops and fathers of the church were excel- 
lently read, and studied in all the learning 
of the heathen ; insomuch, tliat the edict of 
the em.peror Julianus, whereby it was inter- 
dicted, unto Christians to be admitted into 
schools, lectures, or exercises of learning, 

' Vehicles of knowledge. 



was esteemed and accounted a more perni- 
cious engine and machination against the 
Christian faith, than were all tlie sanguinary 
prosecutions of his predecessors : neither could 
the emulation and jealousy of Gregory the 
First of that name, bisliop of Rome, ever 
obtain the opinion of piety or devotion ; but 
contrariwise received the censure of humour, 
malignity, and pusillanimity, even amongst 
holy men; in that he designed to obli- 
terate and extinguish the memorj' of heathen 
antiquity and authors. But contrariwise, 
it was the Christian church, which, amidst 
the inundations of the Scythians on the 
one side from the north-west, and the Saracens 
from the east, did preserve in the sacred lap 
and bosom thereof, the precious relics even 
of heathen learning, whicli otherwise had been 
extinguished, as if no such thing had ever 
been. 

And we see before our eyes, that in tlie age 
of ourselves and our fathers, wdien it pleased 
God to call the church of Rome to account 
for their degenerate manners and ceremonies, 
and sundry doctrines obnoxious, and framed 
to uphold the same abuses ; at one and the 
same time it was ordained by the Divine pro- 
vidence, that there sliould attend withal a re- 
novation and new spring of all other know- 
ledges : and, on the other side we see the Jesuits, 
(who partly in themselves, and partly by tlie 
emulation and provocation of their example, 
have much quickened and strengthened the 
state of learning,) we see, I say, what notable 
service and reparation they have done to the 
Roman see. 

Wherefore, to conclude this ]jart, let it be 
observed, that there be two princijial duties 
and services, besides ornament and illustra- 
tion, which philosophy and human learnuig 
do perform to faith and religion. The one, 
because they are an elVectual inducement to 
the exaltation of the glory of God : For as the 
Psalms and other Scriptures dool>en invite us 
to consider and magnify the great and won- 
derful works of God ; so if we should rest 
only in the contemplation of the exterior of 
them, as they first ofler themselves to our 
senses, we should do a like injury unto the 
majesty of God, as if we should judge or con- 
strue of the store of some excellent jeweller, by 
that only which is set out toward the street in 



ADVA.NCEMENT OF LEARNING. 



11 



liis shop. The other because they minister a 
singular help and preservative against unbe- 
lief and error : for our Saviour saith, " You 
err, not knowing the Scriptures, nor the 
power of God ;" laying before us two books or 
volumes to study, if we will be secured from 
error ; first, the Scriptures, revealing the will 
of God ; and then the creatures expressing 
his power ; whereof the latter is a key unto 
the former : not only opening our understand- 
ing to conceive the true sense of the Scriptures 
by the general notions of reasons and rules of 
speech; by chiefly opening our belief, in 
drawing us into due meditation of the omni- 
potency of God, Avhich is chiefly signed and 
engraven upon his works. Thus much there- 
fore for divine testimony and evidence con- 
cerning the true dignity and value of learning. 
As for human proofs, it is so large a field, 
as,in a discourse of this nature and brevity, 
it is fit rather to use choice of those things 
which we shall produce, than to embrace the 
variety of them. First, therefore, in the 
degrees of human honour amongst the heathen, 
it was the highest to obtain to a veneration 
and adoration as a God. This unto the 
Christians is as the forbidden fruit. But we 
speak now separately of human testimony : 
according to v/hich, that which the Grecians 
call '• apotheosis,"' and the Latins, '• relatio 
inter divos,"* was the supreme honour which 
man covild attribute unto man : especially 
when it was given, not by a formal decree or 
act of state, as it was used among the Roman 
emperors, but by an inward assent and belief. 
Which honour, being so high, had also a 
degree or middle term : for there were 
reckoned, above human honours, honours 
heroical and divine: in the attribution and 
dishibution of which honours, we see, anti- 
quity made this difterence : that Avhereas 
founders and uniters of states and cities, law- 
givers, extirpers of tyrants, fathers of the 
people, and other eminent persons in civil 
merit, were honoured but with the titles of 
worthies or demi-gods; such as were Her- 
cules, Theseus. IMinos, Romulus, and the like : 
on the other side, such as were inventors and 
authors of new arts, endowments, and com- 
modities towards man's life, were ever conse- 

' Elevation to the rank of deities. 



crated amongst the gods themselves ; as were 
Ceres, Bacchus, Mercurius, Apollo, and 
others : and justly ; for the merit of the 
foi-mer is confined within the circle of an age 
or a nation ; and is like fruitful showers, 
which, though they be profitable and good, 
yet serve but for that season, and for a latitude 
of ground where they fall ; but the other is 
indeed like the benefits of heaven, which are 
permanent and universal. The former, again, 
is mixed with strife and perturbation; but 
the latter hath the true character of divine 
presence, coming '■ in aura leni,"^ without 
noise or agitation. 

Neither is certainly that other merit of 
learning, in repressing the inconveniencies 
which grow from man to man, much inferior 
to the former, of relieving the necessities 
which arise from nature; which merit was 
lively set forth by the ancients in that feigned 
relation of Orpheus"s theatre, where all beasts 
and birds assembled; and, forgetting their 
several appetites, some of prey, some of game, 
some of quarrel, stood all sociably together 
listening to the airs and accords of the harp ; 
the sound whereof no sooner ceased, or was 
drowned by some louder noise, but every 
beast returned to his own nature : v/herein is 
aptly described the nature and condition of 
men, who are full of savage and um-eclaimed 
desires of profit, of lust, of revenge ; which 
as long as they give ear to precepts, to laws, 
to religion, sweetly touched with eloquence 
and persuasion of books, of sermons, of 
harangues, so long is society and peace 
maintained ; but if these inshuments be 
silent, or that sedition and tumult make 
them not audible, all things dissolve into 
anarchy and confusion. 

But this appeareth more manifestly, when 
kings themselves, or persons of authority 
under them, or other governors in common- 
wealths and popular estates, are endued with 
learning. For although he might be thought 
partial to his own profession, that said, " Then 
should people and estates be happy, when 
either kings were philosophers, or philoso- 
phers kings;" yet so much is verified by 
experience, that under learned princes and 
governors there have been ever the best times : 

- In a gentle breeze. 



112 



ADVANCEMENT OF LEARNING. 



for howsoever kings may have their imperfec- 
tions in their passions and customs; yet if 
they be illuminate by learning, they have 
those notions of religion, policy, and morality, 
which do preserve them, and refrain them 
from all ruinous and peremptory errors and 
excesses ; whispering evermore in their ears, 
when counsellors and servants stand mute 
and silent. And senators or counsellors 
likewise, Avhich be learned, do proceed upon 
more safe and substantial principles, than 
counsellors which ar% only men of expe- 
rience ; the one sort keeping dangers afar off, 
whereas the other discover them not till they 
come near hand, and then tiust to the agility 
of their wit to ward off or avoid them. 

Which felicity of times under learned 
princes (to keep still the law of brevity, by 
using the most eminent and selected exam- 
ples), dotli best appear in the age which 
passed from the death of Domitian the 
emperor until the reign of Commodus : com- 
prehending a succession of six princes, all 
learned, or singular favourers and advancers 
of learning ; which age, for temporal respects, 
was the most happy and flourishing that ever 
the Roman empire (which then was a model 
of the world) enjoyed: a matter revealed 
and prefigured unto Domitian in a dream 
the night before he was slain ; for he thought 
there was grown behind upon his shoulders a 
neck and a head of gold : which came 
accordingly to pass in those golden times 
which succeeded : of which princes we will 
make some commemoration ; wherein al- 
though the matter will be vulgar, and may 
be thought fitter for a declamation than 
agreeable to a ti-eatise infolded as this is, yet 
because it is jiertinent to the point in hand, 
"neque semper arcum tendit Apollo,'"^ and 
to name them only were too naked and 
cursory, I will not omit it altogether. 

The first was Nerva ; the excellent temper 
of whose government is by a glance in Cor- 
nelius Tacitus touched to the life : " Post- 
quam divus Nerva res olim insociabiles mis- 
cuisset, imperium et libertatem."^ And in 
token of his learning, the last act of his short 



1 " Nor (loos Apollo always bend the bow." 
■■^ When the divine Nerva united things foimerly 
irreconcilable, — power and liberty. 



reign, left to memory, was a missive to hig 
adopted son Trojan, proceeding upon some 
inward discontent at the ingratitude of the 
times, comprehended in a verse of Homer's : 
" Telis, Pha'bc, tuis lacrymas ulciscere nostras."^ 

Trajan, who succeeded, was for his person 
not learned : but if we will hearken to the 
speech of our Saviour, that saith, " He that 
receiveth a propliet in the name of a prophet, 
shall have a prophefs reward,"" he deserveth 
to be placed amongst the most learned 
princes : for there was not a greater admirer 
i of learning, or benefactor of learning; a 
founder of famous libraries, a perpetual 
advancer of learned men to office, and a 
familiar converser with learned professors and 
preceptors, who were noted to have then most 
credit in court. On the other side, how 
mucli Trajan"s vii-tue and government was 
admired and renowned, surely no testimony 
of grave and faithful history doth more live- 
lily set forth, than that legend tale of Grego- 
rius Magnus, bishop of Rome, who was noted 
for the exti-eme envy he bore towards all 
heathen excellency : and yet he is reported, 
out of the love and estimation of Trajan"s 
moral virtues, to have made unto God pas- 
sionate and fervent prayers for the delivery 
of his soul out of hell : and to have obtained 
it, with a caveat that he should make no 
more such petitions. In this prince's time 
also, tlie persecutions against the Christians 
received intermission, upon the certificate of 
Plinius Secimdus, a man of excellent learning 
and by Trajan advanced. 

Adrian, his successor, was the most curious 
man that lived, and the most universal in- 
quirer ; insomuch as it was noted for an 
error in his mind, that he desired to compre- 
hend all things, and not to reserve himself for 
the worthiest thhigs : tailing into tlie like 
humour that Avas long before noted in Philip 
of .Macedon ; who, when he would needs 
over-rule and put down an excellent musician 
in an argument touching music, was well 
answered by him again, " God forbid. Sir,'' 
saith he, '• that your fortune should be so 
bad, as to know tliese tilings better than I." 
It pleased God likewise to use the curiosity 

3 " O Phoebus, with thy darts avenge our tears." 



ADVAXCEMEXT OF LEARXIXG. 



113 



of this emperor as an inducement to the peace 
of his church in those days. For having 
Christ in veneration, not as a God or Saviour, 
Ijut as a wonder or novelty : and having his 
picture in his gallery, matched with Apollo- 
nius, with whom, in his vain imagination, he 
thought he had some conformity ; yet it 
served the turn to allay the bitter hatred of 
those times against the Christian name, so as 
the church had peace during his time. And 
for his government civil, although he did 
not attain to that of Trajan's in glory of 
arms, or perfection of justice, yet in deserving 
of the weal of the subject he did exceed him. 
For Trajan erected many famous monuments 
and buildings ; insomuch as Constantine the 
Great in emulation was wont to call him 
'' Parietaria '" (wall flower), because his 
name was upon so many walls : but his 
buildings and works were more of glory and 
triumph than use and necessity. But Adrian 
spent his whole reign, which was peaceable, 
in a perambulation or survey of the Roman 
empire ; giving order, and making assigna- 
tion where he went, for re-edifying of cities, 
towns, and forts decayed ; and for cutting of 
rivers and streams, and for making bridges 
and passages, and for policying of cities and 
commonalties with new ordinances and con- 
stitutions, and granting new franchises and 
incorporations ; so that his whole time was a 
very restoration of all the lapses and decays 
of fonner times. 

Antoninus Plus, who succeeded him, was 
a prince excellently learned ; and had the 
patient and subtile wit of a schoolman; inso- 
much as in common speech, which leaves no 
virtue untaxed, he was called '• cymini 
sector," (a carver or divider of cummin.) 
which is one of the least seeds; such a 
patience he had and settled spirit, to enter 
into the least and most exact difierences of 
causes; a fruit no doubt of the exceeding 
tranquillity and serenity of his mind; which 
being no ways charged or incumbered, 
either with fears, remorses, or scruples, but 
having been noted for a man of the purest 
goodness, without all fiction or affectation, 
that hath reigned or lived, made his mind 
continually present and entire. He likewise 
approached a degree nearer unto Christi- 
auity, and became, as Agrippa said unto 



St. Paul, "half a Christian;"" holding their 
religion and law in good opinion, and not 
only ceasing persecution, but giving way to 
the advancement of Christians. 

There succeeded him the first " divi 
fratres,""^ the two adoptive brethren, Lucius 
Commodus Verus, (son to ^Elius Terus, 
who delighted much in the softer kind of 
learning, and was wont to call the poet 
^Martial his Virgil.) and Marcus Aurelius 
Antoninus ; whereof the latter, who obscured 
his colleague and survived him long, was 
named the philosopher : who as he excelled 
all the rest in learning, so he excelled 
them likewise in perfection of all royal 
virtues : insomuch as Julianus the emperor, 
in his book entitled '' Caesares,' being as a 
pasquin or satire to deride all his predeces- 
sors, feigned that they were all invited to a 
banquet of the gods, and Silenus the Jester 
set at the nether end of the table, and 
bestowed a scoff on every one as they came 
in ; but when Marcus Philosophus came in^ 
Silenus was gravelled, and out of countenance, 
not knowing where to carp at him ; save at 
the last he gave a glance at his patience 
towards his wife. And the virtue of this 
prince, continued with that of his predecessor, 
made the name of Antoninus so sacred in 
the world, that though it were extremely dis- 
honoured in Commodus, Caracalla, and 
Heliogabalus, who all bore the name, yet 
when Alexander Severus refused the name, 
because he was a stranger to the family, the 
senate with one acclamation said, " Quomoda 
Augustus, sic et Antoninus." ^ In such 
renown and veneration was the name of" 
these two princes, in those days, that they 
would have it as a perpetual addition in aU 
the emperors styles. In this emperor's 
times also the church for the most part was in 
peace; so as in this sequence of six princes 
we do see the blessed effects of learning in 
sovereignty, ])ainted forth in the greatest 
table of the world. 

But for a tablet, or picture of smaller 
volume, (not presuming to speak of your 
majesty that liveth,) in my judgment the 
most excellent is that of Queen Elizabeth, 



The divine brothers. 

Such as Augustus was Antoninus 

I 



114 



ADVANCEMENT OF LEARNING. 



your immediate predecessor in tliis part of 
Britain ; a princess that, if Plutarcli were 
now alive to write lives by parallels, would 
trouble him, I think, to find for her a 
parallel amongst women. This lady was 
endued with leann'ng in her sex singular 
and rare even amongst masculine princes; 
whether we speak of learning, language, or 
of science, modern or ancient, divinity, or 
humanity : ^ and unto the very last year of 
her life she was accustomed to appoint set 
hours for reading, scarcely any young student 
in a university more daily, or more duly. 
As for her government, I assure myself, I 
shall not exceed if I do affirm tliat this 
})art of the island never had forty-five years 
of better times; and yet not through the 
cahnness of the season, but through the 
wisdom of her regimen. For if there be con- 
sidered of the one side, the truth of religion 
established, the constant peace and security, 
the good administration of justice, tlie tem- 
perate use of the prerogative, nor slackened, 
nor much strained, the flourishing state of 
learning, sortable to so excellent a patroness, 
the convenient estate of wealtli and means, 
both of crown and subject, the habit of 
obedience, and the moderation of discontents; 
and tliere be considered, on the other side, 
the difterences of religion, the troubles of 
neighbour countries, the ambition of Spain, 
and opposition of Rome ; and then, that she 
was solitary and of herself: these things, I 
say, considered, as I could not have chosen 
an instance so recent and so proper, so I 
suppose I could iiot have chosen one more 
remarkable or eminent to the purpose now 
in hand, which is concerning the conjunction 
of learning in the prince with felicity in the 
people. 

Neither hath learning an influence and 
operation only upon civil merit and moral 
virtue, and the arts or temperature of peace 
and peaceable government ; but likewise it 
hath no less power and efficacy in enable- 
ment towards martial and military virtue 
and prowess ; as may be notably represented in 
the examples of Alexander the Great, and 



1 Polite literature was formerly called "the 
humanities," to distinguish it from theology or" the 
divinities." 



Casar the Dictator, mentioned before, but 
now in fit place to be resumed; of whose 
virtues aiid acts in war tliere needs no note or 
recital, having been the wonders of time in 
that kind : but of their afl'ections towards 
learning, and perfections in learning, it is perti- 
nent to say somewhat. 

Alexander was bred and taught under 
Aristotle the great philosopher, wlio dedicated 
divers of his books of philosophy unto him ; 
he was attended with Callisthenes and divers 
otlier learned persons, that followed him in 
camp, throughout his journeys and conquests. 
What price and estimation he had learning 
in doth notably appear in these three par- 
ticulars: first, in tlie envy he used to express 
that he bore towards Achilles, in this, that 
he had so good a trumpet of his praises as 
Homer's verses; secondly, in tlie judgment 
or solution he gave touching that precious 
cabinet of Darius, which was found amoir^' 
his jewels ; whereof question was made what 
thing was worthy to be put into it ; and he 
gave his opinion for Homer's works ; thirdly, 
in his letter to Aristotle, after he had set forth 
his books of nature, wherein he expostulated 
with him for publishing the secrets or myste- 
ries of philosophy ; and gave him to under- 
stand that himself esteemed it more to excel 
other men in learning and knowledge than 
in power and empire. And what use he had 
of learning doth appear, or rather shine, in 
all his speeches and answers, being full of 
science, and use of science, and that in all 
variety. 

And herein again it may seem a thing 
scholastical, and somewhat idle, to recite 
things that every man knoweth : but yet, 
since the argument I hantlle leadeth me 
tliereunto, I am glad that men shall perceive 
I am as willing to flatter, if they will so cull 
it, an Alexander, or a Caesar, or an Antoninus, 
tliat are dead many hundred years since, as 
any that now liveth : for it is the displaying 
of the glory of learning in sovereignty that I 
])ropound to myself, and not a humour of 
declaiming in any man's praises. Observe 
then the speech he used of Diogenes, and see 
if it tend not to the true state of one of the 
greatest questions of moral philosophy ; 
whether the enjoying of outward things, or 
the coutemning of them, be the greatest hap- 



ADVANCEMENT OF LEARNING. 



115 



piness: for when he saw Diogenes so per- 
fectly contented with so little, he said to 
those that mocked at his condition, " Were 
I not Alexander, I would wish to be 
Diogenes.'' But Seneca inverteth it, and 
saith ; " Plus erat, quod hie nollet accipere, 
quam quod ille posset dare." (There were 
more things which Diogenes would have 
refused, than there were which Alexander 
could have given). 

Observe again that speech which was 
usual with him, " That he felt his mor- 
tality chiefly in two things, sleep and lust ;" 
and see if it were not a speech extracted out 
of the depth of natural philosophy, and liker 
to have come out of the mouth of Aristotle or 
Democritus than from Alexander. 

See again that speech of humanity and 
poesy; when, upon the bleedhig of his 
wounds, he called unto him one of his flat- 
terers, that was wont to ascribe to him divine 
honour, and said, " Look, this is very blood ; 
this is not such a liquor as Homer speaketh 
of, which ran from "N'enus' hand, when it was 
pierced by Diomedes.'' 

See likewise his readiness in reprehension 
of logic, in the speech he used to Cassander, 
upon a complaint that was made against his 
father Antipater : for when Alexander hap- 
pened to say, " Do you think these men 
would have come from so far to complain, 
except they had just cause of grief?" And 
Cassander answered, " Yea, that was the 
matter, because they thought they should not 
be disproved." Said Alexander, laughing, 
" See the subtilties of Aristotle, to take a 
matter both ways, ' pro et contra,'"^ &c. 

But note again how well he could use the 
same art, which he reprehended, to serve his 
own humour : when, bearing a secret grudge 
to Callisthenes, because he was against the 
new ceremony of his adoration, feasting one 
night where the same Callisthenes was at the 
table, it was moved by some after supper, 
for entertainment sake, that Callisthenes, 
who was an eloquent man, might speak of 
some theme or purpose, at his own choice : 
which Callisthenes did : choosing the praise 
of the Macedonian nation for his discourse, 

• For and asraiust. 



and performing the same with so good man- 
ner, as the hearers were much ravished ; 
whereupon Alexander, nothing pleased, said, 
" It was easy to be eloquent upon so good a 
subject. But," saith he, "turn your style, 
and let us hear what you can say against 
us ;" which Callisthenes presently undertook, 
and did with that sting and life, that Alex- 
ander interrupted him, and said, " The 
goodness of the cause made him eloquent 
before, and despite made him eloquent then 
again." 

Consider further, for tropes of rhetoric, 
that excellent use of a metaphor or transla- 
tion, wherewith he taxed Antipater, who was 
an imperious and tyrannous governor : for 
when one of Antipater"s friends commended 
him to Alexander for his moderation, that he 
did not degenerate, as his other lieutenants 
did, into the Persian pride in use of purple, 
but kept the ancient habit of Macedon, of 
black; " True," saith Alexander, "but Anti- 
pater is all purple within." Or that other, 
when Parmenio came to him in the plain of 
Arbela, and showed him the inimmerable 
multitude of his enemies, especially as they 
appeared by the infinite immber of lights, as 
it had been a new firmament of stars, and 
thereupon advised him to assail them by 
night : whereupon he answered, " That he 
would not steal the victory." 

For matter of policy, weigh that significant 
distinction, so mucli in all ages embraced, 
that he made between his two friends, 
He])haestioii and Craterus, when he said, 
" That the one loved Alexander, and the 
other loved the king:" describing the prin- 
cipal difterence of princes' best servants, that 
some in aflfectiou love their person, and others 
in duty love their crown. 

Weigh also that excellent taxation of an 
error, ordinary with counsellors of princes, 
that they counsel their masters according to 
the model of their own mind and fortune, 
and not of their master's ; when, upon 
Darius's great ofters, Parmenio had said, 
" Surely I would accept these offers, were I 
as Alexander ;" saith Alexander, " So would 
I, were I as Parmenio." 

Lastly, weigh that quick and acute reply 
which he made when he gave so large gifts 
I 2 



]16 



ADVANCEMENT OF LEARNING. 



to liis friends and servants, and was asked 
what he did reserve for himself, and he 
answered, " Hope :" weigh, I say, whether 
he had not cast up his account riglit, because 
hope must be the portion of all that resolve 
upon great enterprises. For this was Caesar's 
portion when he first went into Gaul, his 
estate being then utterly overthrown with 
largesses. And this was likewise the portion 
of that noble prince, howsoever transported 
with ambition, Henry Duke of Guise, of 
whom it was usually said, that he was the 
greatest usurer in France, because he had 
turned all his estate into obligations. 

To conclude, therefore : as certain critics 
are used to say hyperbolically, " That if all 
sciences were lost they might be found in 
Virgil!" so certainly this may be said truly, 
there are the prints and footsteps of learning 
in those few speeches which are reported of 
this prince : the admiration of whom, when I 
consider him not as Alexander the Great, 
but as Aristotle's scholar, hath carried me too 
far. 

As for Julius Caesar, the excellency of his 
learning needeth not to be argued from his 
education, or his company, or his speeches; 
but in a further degree doth declare itself in 
his writings and works; whereof some are 
extant and permanent, and some unfortu- 
nately perished. For, first, we see there is 
left unto us that excellent history of his own 
wars, which he entitled only a commentary, 
wherein all succeeding times have admired 
the solid weight of matter, and the real pas- 
sages and lively images of actions and per- 
sons, expressed in the greatest propriety of 
words and perspicuity of narration that ever 
was ; which that it was not the effect of a 
natural gift, but of learning and precept, is 
well witnessed by that work of his, entitled, 
' De Analogia,' being a grammatical philo- 
sophy, wherein he did labour to make this 
same " vox ad placitum,''^ to become " vox 
ad licitum,""2 and to reduce custom of speech 
to congruity of speech ; and took, as it were, 
the picture of words frctm the life of reason. 

So we receive from him, as a monument 

> Customary language. 
3 Grammatical language. 



>)oth of his power and learning, the then re- 
formed computation of the year ; well ex- 
pressing that he took it to be as great a glory 
to himself to obser\-e and know the law of the 
heavens, as to give law to men upon the 
earth. 

So, likewise, in that book of his, ' Anti- 
Cato,' it may easily appear that he did aspire 
as well to victory of wit as victory of war : 
undertaking therein a conflict against the 
greatest champion with the pen that then 
lived, Cicero, the orator. 

So, again, in his book of ' Apophthegms,' 
which he collected, we see that he esteemed 
it more honour to make himself but a pair of 
tables, to take tlie wise and pithy words of 
others, than to have every word of his own to 
be made an apophthegm or an oracle; as 
vain princes, by custom of flattery, pretend 
to do. And yet if I should emimcrate divers 
of his speeches, as I did those of Alexander, 
they are truly such as Solomon noteth, when 
he saith, " Verba sapientum tancjuam aculei, 
et tanquam clavi in altum defixi :'^ whereof 
I will only recite three, not so delectable for 
elegancy, but admirable for vigour and 
efficacy. 

As, first, it is reason he be thouglit a master 
of words, that could with one word appease 
a mutiny in his army, whicli was thus : The 
Romans, when their generals did speak to 
their army, did use the word '' ^lilites," 
(soldiers) but when the magistrates spake to 
the people, they did use the word " Qui- 
rites" (Roman citizens). The soliliers were 
in tumult, and seditiously prayed to be 
cashiered ; not that they so meant, but by 
expostulation thereof to draw Ca?sar to other 
conditions; wherein he being resolute not 
to give way. after some silence, he began 
his speech, ''Ego Quirites;" which did admit 
them already cashiered; wherewitli they were 
so surprised, crossed, and confused, as they 
would not suffer him to go on in his s})eech, 
but relinquished their demands, and made 
it their suit to be again called by the name 
of " Milites.'' 

The second speech was thus : Csesar did 

3 The words of the wise are as goads, aud as 
nails driven deep. (Eccles. xii. 2.) 



ADVANCEMENT OF LEARNING. 



117 



extremely affect the name of king ; and some 
were set on, as lie passed by, in popular 
acclamation to salute him king : whereupon, 
finding the cry weak and poor, he put it off 
thus, in a kind of jest, as if they had mis- 
taken his surname ; " Non rex sum, sed 
Caesar;"^ a speech that, if it be searched, the 
life and fulness of it can scarce be expressed : 
for, first, it was a refusal of the name, but yet 
not serious : again, it did signify an infinite 
confidence and magnanimity, as if he pre- 
sumed Caesar was the greater title ; as by his 
worthiness it is come to pass till this day : 
but chiefly it was a speech of great allurement 
toward his own purpose ; as if the state did 
strive with him but for a name, whereof mean 
families were vested; for Rex was a surname 
with the Romans, as well as King is with us. 

The last speech which I will mention was 
used to Metellus, when Caesar, after war 
declared, did possess himself of the city of 
Rome ; at which time, entering into the inner 
treasury to take the money there accumulated, 
Metellus, being tribune, forbade him : 
whereto Caesar said, " That if he did not de- 
sist, he would lay him dead in the place." 
And presently taking himself up, he added, 
" Adolescens, durius est mihi hoc dicere 
quam facere." " Young man, it is harder 
for me to speak than to do it." A speech 
compounded of the greatest terror and greatest 
clemency that could proceed out of the 
mouth of man. 

But to return and conclude with him ; it 
is evident, himself knew well his own per- 
fection in learning, and took it iipon him ; as 
appeared when, upon occasion that some 
spake what a strange resolution it was in 
Lucius Sylla to resign his dictature ; he 
scofling at him, to his own advantage, an- 
swered, "That Sylla could not skill of let- 
ters, and therefore knew not how to dictate." 

And here it were fit to leave this point, 
touching the concurrence of military virtue 
and learning, for what example would come 
with any grace after those two of Alexander 
and Caesar? were it not in regard of the 
rareness of circumstance, that I find in one 
other particular, as that which did so sud- 

^ I am not king, but Csesar. 



denly pass from extreme scorn to extreme 
wonder; and it is of Xenophon the philo- 
sopher, who went from Socrates' school into 
Asia, in the expedition of Cyrus the younger, 
against King Artaxerxes. This Xenophon at 
that time was very young, and never had 
seen the wars before ; neither had any com- 
mand in the army, but only followed the war as 
a voluntary, for the love and conversation of 
Proxenus his friend. Ke was present when 
Falinus came in message from the great king 
to the Grecians, after that Cyrus was slain 
in the field, and they a handful of men left '^ 
to themselves in the midst of the king's 
territories, cut off from their country by 
many navigable rivers, and many hundred 
miles. The message imported, that they 
should deliver up their arms, and submit 
themselves to the king's mercy. To which 
message before answer was made divers of 
the army conferred familiarly Avith Falinus : 
and amongst the rest Xenophon happened to 
say, " Why, Falinus, we have now but these 
two things left, our arms and our virtue I 
and if we yield up our arms, how shall we 
make use of our virtue f Whereto Falinus 
smiling on him, said, "If I be not deceived, 
young gentleman, you are an Athenian ; and, 
I believe you study philosophy, and it is 
pretty that you say : but you are much 
abused, if you think your virtue can with- 
stand the king's power." Here was the 
scorn ; the wonder followed : which was, that 
this young scholar, or philosopher, after all 
the captains were murdered in parley by 
treason, conducted those ten thousand foot, 
through the heart of all the king's high 
countries, from Babylon to Graecia in safetj^, 
in despite of all the king's forces, to the 
astonishment of the world, and the encou- 
ragement of the Grecians in time succeeding 
to make invasion upon the kings of Persia : 
as was after purposed by Jason the Thessalian, 
attempted by Agesilaus the Spartan, and 
achieved by Alexander the Macedonian, all 
upon the ground of the act of that young 
scholar. 

To proceed now from imperial and military 
virtue to moral and private virtue : first, it is 
an assured truth, which is contained in the 
verses : — 



in 



ADVAXCEMENT OF LEARNING. 



" Scilicet injijonuas didicisse fidelitcr artcs, 
EmoUit mores, nee siuit esse leros."! 

It taketh away the wildness and barbarism 
and lierceuess of mens minds; but indeed 
the accent had need be upon " fideliter :"' 
for a little supeificial learning doth rather 
work a contrary eflect. It taketh away all 
levity, temerity, and insolency, by copious 
suggestion of all dovibts and difficvilfies, and 
acquainting the mind to balance reasons on 
both sides, and to turn back the first ofiers 
and conceits of the mind, and to accept of 
notliing birt examined and tried. It taketh 
away vain admiration of anything, which is 
the root of all Aveakness: for all things are 
admired either because they are new, or 
because they are great. For novelty, no 
man that wadeth in learning or contemyjla- 
tion thoroughly, but will find that printed in 
his heart, " Nil novi super terrara." '"^ Neither 
can any man marvel at the play of puppets, 
that goeth behind the cm-tain, and adviseth 
well of the motion. And for magiutvide, as 
Alexander the Great, after that he was used 
to great armies, and the great conquests of 
the spacious provinces in Asia, when he re- 
ceived letters out of Greece, of some fights 
and services there, which were commonly for 
a passage or a fort or some walled town at 
the most, lie said, " It seemed to him, that he 
was advertised of the battle of the frogs and 
the mice, that the old tales went oft"." So 
certainly, if a man meditate much upon the 
universal frame of nature, the earth with men 
upon it, (the divineness of souls except.) 
will not seem much other tlran an ant-hill, 
whereas some ants carry corn, and some 
carry their young, and some go empty^ and 
all to-and-fro a little lieap of dust. It taketh 
away or mitigateth fear of death, or adverse 
fortune; which is one of the greatest im- 
pediments of virtue, and imperfections of 
manners. For if a man's mind be deeply 
seasoned with the consideration of the mor- 
tality and corruptible nature of things, he 
will easily concur with Epictetus, who went 
forth one day and saw a woman w eephig for 



1 By noble ai-ts our habits are refined. 

And all coarse feelings banish'd from the mind. 

2 There is nothing new upon the earth. 



her pitcher of earth that was broken; and 
went forth the next day and saw a woman 
weeping for her son that was dead : and 
tliereupon said, " Heri vidi fragilem frangi, 
hodie vidi mortalem mori."^ And there- 
fore Virgil did excellently and profoundly 
couple the knowledge of causes and the 
conquest of all fears together, as '-'concomi- 
tantia." 

" Felix, qui potuit rerum cognoscere causae, 
Quiquc melus omnes, et inexorabile fatum 
Subjecit pedibus, strepitumque Aclierontis 
avari."* 

It were too long to go over the particular 
remedies which learning doth minister to all 
the diseases of the mind ; sometimes purging 
the ill-humovirs, sometimes opening the ob- 
stnictions, sometimes helping digestion, some- 
times increasing appetite, sometimes healing 
the wounds and exulcerations thereof, and the 
like; and, therefore, I will conclude with 
that which hath ''rationem totius,"'^ which is, 
that it disposeth the constitution of the mind 
not to be fixed or settled in the defectg 
thereof, but still to be capable and sus- 
ceptible of growth and reformation. For the 
unlearned man knows not what it is to 
descend into himself, or to call himself to 
account ; nor the pleasure of that " suavissima 
vita, indies sentire se fieri meliorem."'' The 
good parts he hath he will learn to show to 
the full, and use them dexterously, but not 
much to increase them : the faults he hath 
he will learn how to hide and colour tliem, 
but not much to amend tliem : like an ill 
mower, that mows on still, and never whets 
his scythe. Whereas with tlie learned man it 
fares otherwise, that he doth ever intermix the 
collection and amendment of his mind with 
the use and employment thereof. Nay fur- 
ther, in general and in sum, certain it is that 

■'' Yesterday I saw the fragile broken, to-day I 
saw the mortal die. 

* How blest is he who tr:\ces Nature's laws. 
To each event assigns its proper cause. 
Subdues the fears that superstition frames 
And o'er the shadowy world dominion claims, 

5 The reason of the whole. 

^ The most pleasant life is to feel a cansciousness 
of improvement every day. 



ADYANCEMEXT OF LEARXIXG. 



119 



"Veritas"^ and-'bonitas ''^ difier but as the j 
seal and the prhit : for truth priuts goodness ; j 
and they be the clouds of error which de- ' 
scend in the storms of passions and perturba- 
tions. 

From moral virtue let us pass on to matter 
of power and commandment, and consider j 
whether in right reason there be any com- j 
parable with that wherewith knowledge in- i 
vesteth and cro\Mieth man's nature. AVe see : 
the dignity of the commandment is according [ 
to the dignity of the commanded: to have i 
commandment over beasts, as herdsmen have, I 
is a thing contemptible; to have command- j 
ment over children, as schoolmasters have, is j 
a matter of small honour : to have command- > 
ment over galley-slaves is a disparagement 
rather than an honour. Neither is the com- 
mandment of t}-rauts much better, over people 
which have put oft' the generosity of their 
minds : and therefore it was ever holden that 
honours in free monarchies and common- 
wealths had a sweetness more than in ty- 
rannies ; because the commandment extendeth 
more over the wills of men, and not only over 
their deeds and services. And therefore, 
when "N'irgil putteth himself forth to attribute 
to Augustus Caesar the best of human ho- 
nours, he doth it in these words : — 

" victorque volentes 

Per populos dat jura, viamque atiectat Olympo.'"^ 

But the commandment of knowledge is yet 
higher than the commandment over the Avill ; 
for it is a commandment over the reason, 
belief, and understanding of man, which is 
the highest part of the mind, and giveth law 
to the will itself: for there is no po^ver on 
earth which setteth up a throne or chair of 
state in the spirits and souls of men, and in 
their cogitations, imaginations, opinions, and 
beliefs, but knowledge and learning. And 
therefore we see the detestable and extreme 
pleasure that arch-heretics, and false prophets, 
and impostors are transported with, when they 



1 Truth. 
- Goodness. 

3 To willing subjects grateful laws are given. 
And thus the victor opes his way to heaven. 



once find in themselves that they have a 
superiority in the faith and conscience of men ; 
so great, that, if they have once tasted of it, it 
is seldom seen that any tortm-e or persecution 
can make them relinquish or abandon it. 
But as this is that which the author of the 
' Revelation " calleth the depth or profound- 
ness "'of Satan;" so by argument of con- 
ti-aries, the just and lawful sovereignty over 
men's understanding, by force ofti-uth rightly 
interpreted, is that which approacheth nearest 
to the similitude of the divine rule. 

As for fortune and advancement, the bene- 
ficence of learning is not so confined to give 
fortune only to states and commonwealths, 
as it doth not likewise give fortune to par- 
ticular persons. For it Avas well noted long 
ago, that Homer hath given more men their 
livings, than either Sylla, or Csesar, or Au- 
gustus ever did, notwithstanding their great 
largesses and donatives, and distributions of 
lands to so many legions : and no doubt it is 
hard to say, whether arms or learning have 
advanced greater numbers. And in case of 
sovereignty we see that if arms or descent 
have cai-ried away the kingdom, yet learning 
hath carried the priesthood, which ever hath 
been in some competition with empire. 

Again, for the pleasure and delight of 
knowledge and learning, it far surpasseth adl 
other in natm-e : for, shall the pleasures of the 
aftections so exceed the senses, as much as 
the obtaining of desire or victory exceedeth a 
song or a dinner : and must not, of conse- 
quence, the pleasures of the intellect or 
understanding exceed the pleasures of the 
aftections? We see in all other pleasures 
there is satiety, and after they be used, their 
verdure departeth ; which showetli well they 
be but deceits of pleasure, and not pleasures ; 
and that it was the novelty which pleased, 
and not .the quality : and therefore we see 
that voluptuous men turn friars, and ambi- 
tious princes turn melancholy. But of know- 
ledge there is no satiety, but satisfaction and 
appetite are perpetually interchangeable: and 
therefore appeareth to be good in itself simply, 
without fallacy or accident. Neither is that 
pleasure of small efficacy and contentment to 
the mind of man, which the poet Lucretius 
describeth elegantly, 



120 



ADVANCEMENT OF LEARNING. 



" Sviavc man mngno, tuibantibus aoquoia 
ventis," &c.i 

" It is a view of delight," saitli he, " to 
stand or walk upon the shore side, and to see 
a ship tossed with tempest upon the sea; or to 
be in a fortified tower, and to see two battles 
join upon a plain ; but it is a pleasure incom- 
parable, for tlie mind of man to be settled, 
Landed, and fortified in the certainty of truth ; 
.and from thence to descry and behold the 
eirors, perturbations, labours, and wanderings 
, 5up and down of other men." 

Lastly, leaving the vulgar arguments, that 
"by learning man excelletli man in tliat 
wlierein man excelleth beasts ; that by learn- 
ing man ascendeth to the heavens and their 
motions, where in body he cannot come, and 
the like ; let us conclude with the dignity and 
excellency of knowledge and learning in that 
•wliereunto man's nature doth most aspire, 
which is, immortality or continuance : for to 
•this tendeth generation, and raising of houses 
,and families; to this buildings, foundations, 
and monuments ; to this tendeth the desire of 
memory, fame, and celebration, and in effect 
the shength of all other human desires. We 
; see then how far the monuments of wit and 
learning are more durable than the monu- 
jsients of power or of the hands. For have 
not the verses of Homer continued twenty- 
five hundred years, or more, without the loss 
of a syllable or letter ; during which time, 
infinite palaces, temples, castles, cities, have 
been decayed and demolished? It is not 
possible to have the true pictures or statues of 
Cyrus, Alexander, Csesar; no, nor of the 
kings or great personages of much later years ; 



i 'Tis sweet to stand in safety on the shore, 
Wlien tempests rage and angry billows roar ; 
!Not that such dangers are a pleasing sight, 
But conscious safety gives the soul delight. 
'Tis sweet, if o'er us Heaven extends its shield. 
To sec the raging of the battle field, 
The charging hosts in other hosts entwine 
And all tlie fortunes of the changing line. 
But in this world no pleasure can we liud 
Like to the rapture in the sage's mind 
Wlien truth is won, and from her settled height 
Secure in all the consciousness of right. 
He sees the erring crowd in idle strife. 
Waste the best days and energies of life. 



for the originals cannot la.st, and the copies 
cannot but lose of the life and truth. But 
tlie images of men's wits and knowledges 
remain in books, exempted from the wrong 
of time, and capable of perpetual renovation. 
Neither are they fitly to be called images, 
because they generate still, and cast their 
seeds in the minds of others, provoking and 
causing infinite actions and opinions in suc- 
ceeding ages: so that, if the invention of the 
ship was thought so noble, which carrieth 
riches and commodities from place to place, 
and consociateth the most remote regions in 
jiarticipation of their fruits, how much more 
are letters to be magnified, which, as ships, 
pass tlirough the vast seas of time, and make 
ages so distant to participate of the wisdom, 
illuminations, and inventions, the one of the 
other ? Nay further, we see some of the 
philosophers which were least divine, and 
most immersed in the senses, and denied 
generally the immortality of the soul, yet 
came to this point, that whatsoever motions 
the spirit of man could act and perfonn with- 
out the organs of the body, they thought, 
might remain after death, which were only 
those of the understanding, and not of the 
affections : so immortal and incorruptible a 
thing did knowledge seem unto them to be. 
But we, that know by divine revelation, that 
not only the understanding but the affections 
purified, not oidy the spirit but the body 
changed, shall be advanced to immortality, 
do disclaim these rudiments of the senses. 
But it must be remembered both in this last 
point, and so it may likewise be needful in 
other ])laces, that in probation of the dignity 
of knowledge or learning, I did in the begin- 
ning separate divine testimony from human, 
which method I have pursued, and so handled 
tliem botli apart. 

Nevertlieless, I do not pretend, and I know 
it will be impossible for me, by any pleading 
of mine, to reverse the judgment, either of 
j^sop's cock, that preferred tlie barleycorn 
before the gem ; or of Midas, that being 
chosen judge between Apollo, president of 
the Muses, and Pan, god of the flocks, judged 
for plenty : or for Paris, that judged for 
beauty and love against wisdom and power; 
nor of Agrlppina, "occidat matrem, modo 



ADVANCEMENT OF LEARNING. 



121 



imperet/'i ttja^; preferred empire with condi- 
tions never so detestable; or of Ulysses, "qui 
vetulam prsetulit immortalltati/'^ being a 
figure of those which prefer custom and habit 

1 Let him (Nero) kill his mother, provided he 
becomes emperor. 

2 \N ho preferred an old woman (his wife Penelope) 
to immortality (offered him by the goddess Calypso.) 



before all excellency ; or of a number of the 
like popular judgments. For these things 
continue as they have been : but so will that 
also continue whereupon learning hath ever 
relied, and which faileth not: "Justificata 
est sapientia a filiis suis.'"^ 

3 Wisdom is justified of her children. 




[Wisdom.— KafFaelle.] 



122 



BOOK II. 



TO THE KING. 



It might seem to have more convenience, 
though it come often otherwise to pass, excel- 
lent king, that those which are fruitful in 
their generations, and have in themselves the 
foresiglit of immortality in their descendants, 
should likewise be more careful of the good 
estate of future times, unto which they know 
they must transmit and commend over their 
dearest pledges. Queen Elizabeth was a so- 
journer in the world in respect of her unmar- 
ried life, and was a blessing to her own 
times: and yet so as the impression of her 
good government, besides her liappy memory, 
is not without some efiect which doth survive 
her. But to your majesty, whom God hath 
already blessed with so much royal issue, 
worthy to contiime and represent you for 
ever; and whose youthful and fruitful bed 
doth yet promise many of the like reno- 
vations ; it ia proper and agreeable to be con- 
versant, not only in the transitory parts of 
good government, but in those acts also which 
are in their nature permanent and perpetual : 
amoiigst the which, if affection do not trans- 
port me, there is not any more worthy than 
the further endowment of tiie world with 
sound and fruitful knowledge. For Avhy 
should a few received authors stand up like 
Hercules's columns, beyond which there 
should be no sailing or discovering, since we 
have so bright and benign a star as your 
majesty to conduct and prosper us? To 
return therefore where we left, it remaineth 
to consider of what kind those acts are whicli 
have been undertaken and performed by 
kings and others for the increase and ad- 
vancement of learning : wherein I purpose to 
speak actively without digressing or dilating. 
Let this grountl therefore be laid, that all 
works are overcome by amplitude of reward, 
by soundness of direction^ and by the con- 



junction of labours. The first multiplietli en- 
deavour, the second preventeth error, and the 
third supplieth the frailty of man : but the 
principal of these is direction : for '•' claudus 
in via antevertit cursorem extra viam ;"^ and 
Solomon excellently setteth it down, "If tlie 
iron be not sharp, it requireth more strength ; 
but wisdom is that which prevaileth;" signi- 
fying that the invention or election of the 
mean is more effectual than any enforcement 
or accumulation of endeavours. This I am 
induced to speak, for that (not derogating 
from the noble intention of any that have been 
deservers towards the state of learning) I do 
observe, nevertheless, that their works and 
acts are rather matters of magnificence and 
memory, than of progression and proficience; 
anil tend rather to augment the mass of learn- 
ing in the multitude of learned men, than to 
rectify or raise the sciences themselves. 

The works or acts of merit towards learning 
are conversant about three objects : the places 
of learning, the books of learning, and the 
l^ersons of the learned. For as water, whether 
it be the dew of heaven, or the springs of the 
earth, doth scatter and lose itself in tlie 
ground, except it be collected into some recep- 
tacle, where it may by vmion comfort and 
sustain itself, (and for that cause the industry 
of man liath made and framed sprhig-heads, 
conduits, cisterns, and pools, which men have 
accustomed likewise to beautify and adorn with 
accomplislnnents of magnificence and state, 
as well as of use and necessity.) so this excel- 
lent liquor of knowledge, whether it descend 
from divine inspiration, or spring from Imman 
sense, would soon perish and vanish to obli- 
vion, if it were not preserved in books, ti-adi- 

1 A lame man in the right road outstrips the racer 
who quits the track. 



ADVANCEMENT OF LEARNING. 



123 



tions, conferences, and places appointed, as 
universities, colleges, and schools^ for the 
receipt and comforting of the same. 

The works which concern the seats and 
places of learning are four; foundations and 
buildings, endowments witii revenues, endow- 
ments with franchises, and privileges, institu- 
tions and ordinances for government ; all tend- 
ing to quietness and privateness of life, and 
discharge of cares and troubles ; much like the 
stations which Virgil prescribeth for the hiving 
of bees : 

" Principio sedes apibus statioque petcnda. 
Quo neque sit ventis aditus,"i &c. 

The works touching books are two : first, 
libraries, which are as the shrines where all 
the relics of the ancient saints, full of true vir- 
tue, and that without delusion or imposture, 
are preserved and reposed ; secondly, new 
editions of authors, with more correct impres- 
sions, more faithful ti-anslations, more profit- 
able glosses, more diligent aimotations, and 
the like. 

The works pertaining to the persons of 
learned men, besides the advancement and 
countenancing of them in general, are two : 
the reward and designation of readers in 
sciences already extant and invented ; and 
the reward and designation of writers and in- 
quirers concerning any parts of learning not 
suflficiently laboured and prosecuted. 

These are summarily the works and acts, 
wherein the merits of many excellent princes 
and other worthy personages have been conver- 
sant. As for any particular commemorations, I 
call to mind what Cicero said when he gave 
general thanks ; " Difficile non aliquem, in- 
gratum, quenquam prseterire.'"^ Let us rather, 
according to tlie Scriptures, look unto that 
part of the race which is before us, than look 
back to that Avhich is already attained. 

First, tlierefore, amongst so many great 
foimdations of colleges in Europe, I find it 
strange that they are all dedicated to profes- 
sions, and none left free to arts and sciences at 
large. For if men judge that learning should 



' First for thy bees a quiet station find. 

And lodge Ihem under covert of the wind. 
2 It is difficult not to pass over somebody, but it 
is unpleasant to pass over anybody. 



be referred to action, they judge well ; but in 
this they fall into the error described in the 
ancient fable, in which the other parts of the 
body did suppose the stomach had been idle, 
because it neither performed the office of mo- 
tion, as the limbs do, nor of sense, as the head 
doth; but yet, notwithstanding, it is the 
stomach that digesteth and distributeth to ail 
the rest : so if any man think philosophy and 
universality to be idle studies, he doth not 
consider that all professions are from thence 
served and supplied. And this I take to be a 
great cause that hath hindered the progression 
of learning, because these fundamental know- 
ledges have been studied but in passage. For 
if you will have a tree bear more fruit than it 
hath used to do, it is not anything you can 
do to the boughs, but it is the stirring of the 
earth and putting new mould about the roots, 
that must work it. Neither is it to be forgotten, 
that this dedicating of foundations and dona- 
tions to professor)- learning hath not only had 
a malign aspect and influence upon the growth 
of sciences, but hath also been prejudicial to 
states and governments. For hence it pro- 
ceedeth that princes find a solitude in regard 
of able men to serve them in causes of state, 
because there is no education collegiate which 
is free ; where such as were so disposed might 
give themselves to histories, modern lan- 
guages, books of policy and civil discourse, 
and other the like enablements unto service of 
estate. 

And because founders of colleges do plant, 
and founders of lectures do water, it followeth 
well in order to speak of the defect which is 
in public lectures ; namely, in the smallness 
and meanness of the salary or reward which 
in most places is assigned unto them ; whether 
they be lectures of arts or of professions. For 
it is necessary to the progression of sciences 
that readers be of the most able and sufficient 
men ; as those which are ordained for gene- 
rating and propagating of sciences, and not for 
transitory use. This cannot be, except their 
condition and endowment be such as may 
content the ablest man to appropriate his 
whole labour, and continue his whole age in 
tliat function and attendance ; and therefore 
must have a proportion answerable to that me- 
diocrity or competency of advancement, which 
may be expected from a profession or the prac- 



124 



ADVANCEMENT OF LEARNING. 



tice of a profession. So as, if you will have 
sciences flourish, you must observe David's 
military law, which was, " That those which 
staid with the carriage sliould have equal part 
with those which were in the action ;" else 
will the carriages be ill attended. So readers 
in sciences are indeed the guardians of the 
stores and provisions of sciences, whence men 
in active courses are furnished, and therefore 
ought to have equal entertainment with them : 
otherwise if the fathers in sciences be of the 
weakest sort, or be ill maintained. 

" Et patrum invalid! referent jcjunia nati."', 

Anotlier defect I note, wherein I shall need 
some alchemist to help me, who call upon 
men to sell their books, and to build furnaces; 
quitting and forsaking Minerva and the 
Muses as barren virgins, and relying upon 
Vulcan. But certain it is, that unto the deep, 
fruitful, and operative study of many sciences, 
especially natural philosophy and physic, 
books be not the only instrumentals ; wherein 
also the beneficence of men hath not been al- 
together wanting : for we see spheres, globes, 
astrolabes, maps, and the like, have been pro- 
vided as appurtenances to astronomy and 
cosmography, as well as books : we see like- 
wise that some places instituted for physic 
have annexed the commodity of gardens for 
simples of all sorts, and do likewise command 
the use of dead bodies for anatomies. But 
these do respect but a few things. In general, 
there will hardly be any main proficience in 
the disclosing of nature, except there be some 
allowance for expenses about experiments; 
whether they be experiments appertaining to 
Vulcanus or Dsedalus, furnace or engine, or 
any other kind ; and therefore as secretaries 
and spials of princes and states bring in bills 
for intelligence, so you must allow the spials 
and intelligencers of nature to bring in their 
bills ; or else you shall be ill advertised. 

And if Alexander made such a liberal as- 
signation to Aristotle of treasure for the 
allowance of hunters, fowlers, fishers, and the 
like, that he might compile a history of 
nature, much better do they deserve it that 
travail in arts of nature. 

Another defect which I note, is an inter- 

* " Unhealthy sons their sires' disease reveal." 



mission or neglect in those which are gover- 
nors, in universities, of consultation ; and in 
princes or superior persons, of visitation : to 
enter into account and consideration, wliether 
the readings, exercises, and other customs 
appertaining unto learning, anciently begun, 
and since continued, be well instituted or 
not ; and theretipon to ground an amendment 
or refomnation in that which shall be found 
inconvenient. For it is one of your majesty's 
own most wise and princely maxims, " That 
in all usages and precedents, the times he 
considered wherein they first began; which, 
if they were weak or ignorant, it derogateth 
from the authority of the usage, and leaveth 
it for suspect." And tl)erefore inasmuch 
as most of the usages and orders of the 
universities were derived from more obscure 
times, it is the more requisite they be re- 
examined. In this kind I will give an 
instance or two, for example sake, of things 
that are the most obvious and familiar : the 
one is a matter, which though it be ancient 
and general, yet I hold to be an error; 
which is, that scholars in universities come 
too soon and too unripe to logic and rhetoric, 
arts fitter for graduates than children and 
novices : for these two, rightly taken, are 
the gravest of sciences, being the arts of ai-ts ; 
the one for judgment, the other for oniament : 
and they be the rules and directions how to 
set forth and dispose matter; and therefore 
for minds empty and unfraught with matter, 
and which have not gathered that which 
Cicero calleth " sylva""^ and " supellex,'** 
stuff and variety, to begin with those arts, 
(as if one should learn to weigh, or to mea- 
sure, or to paint the wind,) doth work but 
this effect, that the wisdom of those arts, 
which is great and universal, is almost made 
contemptible, and is degenerate into childish 
sophistry and ridiculous affectation. And 
further, the untimely learning of them hath 
drawn on, by consequence, the superficial and 
unprofitable teaching and writing of them, 
as fittest indeed to the capacity of children. 
Another is a lack I find in the exercises 
used in the universities, which do make too 
great a divorce between invention and 
memory ; for their speeches are either preme- 



2 Stuff. 



3 Furniture. 



ADVANCEMENT OF LEARNING. 



125 



ditate, " in verbis conceptis,"^ where nothing 
is left to invention, or merely extemporal, 
where little is left to memory ; whereas in 
life and action there is least use of either of 
these, but rather of intermixtures of premedi- 
tation and invention, notes and memory; so 
as the exercise fitteth nor the practice, nor 
the image the life ; and it is ever a true rule 
in exercises, that they be framed as near as 
may be to the life of practice ; for otherwise 
they do pervert the motions and faculties of 
the mind, and not prepare them. The truth 
whereof is not obscure, when scholars come 
to the practices of professions, or other ac- 
tions of civil life ; which when they set into, 
this want is soon found by themselves, and 
sooner by others. But this part, touching 
the amendment of the institutions and orders 
of universities, I will conclude with the 
clause of Caesar's letter to Oppius and 
Balbus, " Hoc quemadmodum fieri possit, 
nonnulla mihi in mentem veniunt, et multa 
reperiri possunt; de iis rebus rogo vos ut 
cogitationem suscipiatis.'"^ 

Another defect, which I note, ascendeth 
a little higher than the preceding : for as 
the proficience of learning consisteth much 
in the orders and institutions of universities 
in the same states and kingdoms, so it would 
be yet more advanced, if there were more 
intelligence mutual between the universities 
of Europe than now there is. We see there 
be many orders and foundations, Avhich 
though they be divided under several sove- 
reignties and territories, yet they take them- 
selves to have a kind of contract, fraternity, 
and correspondence one with the other : inso- 
much as they have provincials and generals. 
And surely, as nature createth brotherhood 
in families, and arts mechanical contract 
brotherhoods in commonalties, and the anoint- 
ment of God superinduceth a brotherhood in 
kings and bishops ; so in like manner there 
cannot but be a fraternity in learning and 
illumination, relating to that paternity which 
is attributed to God, who is called the Father 
of illuminations or lights. 

' Set forms of words. 

2 I have thought of some neans by which this 
may be effected, and many others maybe devised ; I 
request that you will take the matter into serious 
consideration. 



The last defect which I will note is, that 
there hath not been, or very rarely been, any 
public designation of writers or inquirers 
concerning such parts of knowledge as may 
appear not to have been ^already sufficiently 
laboured or undertaken ; unto which point 
it is an inducement to enter into a view and 
examination what parts of learning have 
been prosecuted, and what omitted : for the 
opinion of plenty is amongst the causes of 
Avant, and the great quantity of books maketh 
a show rather of superfluity than lack ; 
which surcharge, nevertheless, is not to be 
remedied by making no more books, but by 
making more good books, which, as the 
serpent of Moses, might devour the serpents 
of the enchanters. 

The removing of all the defects formerly 
enumerated, except the last, and of the 
active part also of the last, (which is the 
designation of writers.) are " opera basilica ;"'^ 
towards which the endeavours of a private 
man may be but as an image in a cross- 
way, that may point at the way, but cannot 
go it: but the inducing part of the latter, 
which is the survey of learning, may be set 
forward by private travel. Wherefore I will 
now attempt to make a general and faithful 
perambulation of learning, with an inquiry 
what parts thereof lie fresh and waste, and 
not improved and converted by tlie industry 
of man ; to the end that such a plot, made 
and recorded to memory, may both minister 
light to any public designation, and also 
serve to excite voluntary endeavours; where- 
in, nevertheless, my purpose is, at this time, 
to note only omissions and deficiencies, and 
not to make any redargution of errors, or 
incomplete prosecutions ; for it is one thing 
to set forth what ground lieth unmanured, 
and another thing to correct ill husbandry 
in that which is manured. 

In the handling and undertaking of which 
work I am not ignorant what it is that I 
do now move and attempt, nor insensible 
of mine own weakness to sustain my pur- 
pose; but my hope is, that if my extreme 
love to learning carry me too far, I may 
obtain the excuse of afllection; for that 
" it is not granted to man to love and to be 

3 Royal works. 



126 



ADVANCEMENT OF LEARNING. 



wise.'' But, I know well, I can use no 
other liberty of judgment than I must leave 
to others; and I, for my part, shall be in- 
differently glad either to perform myself, 
or accept from another, that duty of hu- 
manity ; " Nam qui eiTanti comiter mon- 
strat viam,"^ &c. I do foresee, likewise, that 
of those things which I shall enter and 
register as deticiencies and omissions, many 
will conceive and censure that some of them 
are already done and extant; others to be 
but curiosities, and things of no great use : 
and others to be of too great difficulty, and 
almost impossibility to be compassed and 
effected : but for the two first, I refer 
myself to the particulars; for the last, touch- 
ing impossibility, I take it those things are 
to be held possible which may be done by 
some person, though not by every one ; and 
which may be done by many, though not 
by any one : and which may be done in 
the succession of ages, though not within 
the hovir-glass of one man's life ; and which 
niay be done by public designation, though 
not by private endeavour. But, notwith- 
standing, if any man will take to himself 
rather that of Solomon, "Dicit piger, Leo 
est in via,""^ than that of Virgil, " Possunt 
quia posse videntur,'"^ I shall be content that 
my labours be esteemed but as the better 
sort of wishes; for as it asketh some know- 
ledge to demand a question not impertinent, 
so it requireth some sense to make a wish 
not absurd. 

The parts of human learning have refer- 
ence to the three parts of Man's Understand- 
ing, which is the seat of learning : History 
to his Memory, Poesy to his Imagination, 
and Philosophy to his Reason. Divine 
learning receiveth the same distribution ; for 
the spirit of man is the same, though the 
revelation of oracle and sense be diverse : so 
as tlieology consisteth also of the history of 
the church ; of parables, which is divine 
poesy ; and of holy doctrine or precept : for 
as for that part which seemeth supernu- 
merary, which is prophecy, it is but divine 

• He who kindly points out the way to another, 
proves at once his benevolence and his superiority. 

2 The slothful man says there is a lion in the 
path. 

3 Belleviujj it possible renders it possible. 



history ; which hath that prerogative over 
human, as the narration may be before the 
fact as well as after. 

History is Natural, Civil, Ecclesiastical, 
and Literary ; whereof the first three I allow 
as extant, the fourth I note as deficient. 
For no man hath propounded to himself the 
general state of learning to be described and 
represented from age to age, as many have 
done the works of nature, and the state civil 
and ecclesiastical ; without which the his- 
tory of the world seemeth to me to be as the 
statue of Polj^jhemus with his eye out ; that 
part being wanting which doth most show the 
spirit and life of the person : and yet I am 
not ignorant that in divers particular sciences, 
as of the juris-consults, the mathematicians, 
the rhetoricians, the philosophers, tliere are 
set down some small memorials of the 
schools, authors, and books; and so likewise 
some barren relations touching the invention 
of arts or usages. But a just story of learn- 
ing, containing the antiquities and originals 
of knowledges and their sects, their inven- 
tions, their traditions, their diverse adminis- 
trations and managings, their flourishings, 
their oppositions, decays, depressions, ob- 
livions, removes, with the causes and occa- 
sions of them, and all other events concern- 
ing learning, throughout the ages of the 
world, I may truly affirm to be wanting. 
Tlie use and end of which work I do not so 
much design for curiosity, or satisfaction of 
those that are the lovers of learning, but 
chiefly for a more serious and grave purpose ; 
which is this, in i'ew words, that it will make 
learned men wise in the use and administra- 
tion of leai-ning. For it is not St. Augus- 
tine's nor St. Ambrose's works that will 
make so wise a divine, as ecclesiastical his- 
tory, thoroughly read and observed ; and the 
same reason is of learning. 

History of Nature is of three sorts; of 
nature in course, of nature erring or varying, 
and of nature altered or wrouglit; that is, 
history of creatures, history of marvels, and 
history of arts. The first of these, no doubt, 
is extant, and that in good perfection; the 
two latter are liandled so weakly and unpro- 
fitably, as I am moved to note them as de- 
ficient. For I lind no sufficient or competent 
collection of the works of nature which have 



ADVANCEMENT OF LEARNING. 



127 




[History.— Raffuelle.] 



a digression and deflexion from the ordinary- 
course of generations, productions, and mo- 
tions, whether they be singularities of place 
and region, or the strange events of time and 
chance, or the eft'ects of yet unknown proper- 
ties, or the instances of exception to general 
kinds. It is true, I find a number of books 
of fabulous experiments and secrets, and fri- 
volous impostures for pleasure and strange- 
ness; but a substantial and severe collection 
of the heteroclites or irregulars of nature, well 
examhied and described, I find not ; espe- 
cially not with due rejection of fables and 
popular errors : for as things now are, if an 
untruth in nature be once on foot, what by 
reason of the neglect of examination, and 
countenance of antiquity, and what by reason 
of the use of the opinion in similitudes 
and ornaments of speech, it is never called 
down. 

The use of this work, honoured with a pre- 
cedent in Aristotle, is nothing less than to 
give contentment to the appetite of curious 
and vain wits, as the manner of mirabilaries 
is to do ; but for two reasons, both of great 
weight : the one to correct the partiality of 
axioms and oinnions, which are commonly 
framed only upon common and familiar ex- 



amples ; the other because from the wonders 
of nature is the nearest intelligence and pas- 
sage towards the wonders of art : for it is no 
more but by following, and as it were hound- 
ing Nature in her wanderings, to be able to 
lead her afterwards to the same place again. 
Neither am I of opinion, in this history of 
marvels, that superstitious narrations of sor- 
ceries, witchcrafts, dreams, divinations, and 
the like, wliere there is an assurance and clear 
evidence of the fact, be altogether excluded. 
For it is not yet known in what cases and 
how far eft'ects attributed to superstition do 
paiiicipate of natural causes: and therefore 
howsoever the practice of such things is to be 
condemned, yet from the speculation and 
consideration of them light may be taken, 
not only for the discerning of the offences, 
but for the further disclosing of nature. 
Neither ought a man to make scruple of en- 
tering into these things for inquisition of 
truth, as your majesty hath showed in your 
own example ; who with the two clear eyes 
ot religion and natural philosophy have 
looked deeply and wisely into these shadows, 
and yet proved yourself to be of the nature of 
the sun, which passeth through pollutions, 
and itself remains as pure as before. But 



128 



ADVANCEMENT OF LEARNING. 



this I hold fit, that these narrations, which 
have mixture with superstition, he sorted 
by themselves, and not be mingled with the 
narrations wliich are merely aiid sincerely 
natural. But as for the narrations touching 
the prodigies and miracles of religions, they 
are either not true, or not natural ; and 
therefore impertinent for the story of nature. 

For history of Nature wrought or mecha- 
nical, I find some collections made of agri- 
culture, and likewise of manual arts ; but 
commonly with a rejection of experiments 
familiar and vulgar. For it is esteemed a 
kind of dishonour unto learning to descend 
to inquiry or meditation upon matters mecha- 
nical, except they be such as may be 
thought secrets, rarities, and special subtil- 
ties ; which humour of vain and supercilious 
arrogancy is justly derided in Plato ; where 
he brings in Hippias, a vaunting sophist, dis- 
puting with Socrates, a true and unfeigned 
inquisitor of truth ; where the subject being 
touching beauty, Socrates, after his wander- 
ing manner of inductions, put first an ex- 
ample of a fair virgin, and then of a fair 
horse, and then of a fair pot well glazed, 
whereat Hippias was offended, and said, 
*' More than for courtesy's sake, he did think 
much to dispute with any that did allege 
such baseness and sordid instances :" where- 
unto Socrates answered, " You have reason, 
and it becomes you well, being a man so trim 
in your vestments," &c., and so goeth on in 
an irony. But the truth is, they be not tlie 
highest instances that give the securest infor- 
mation ; as may be well expressed in the tale 
so c.ommon of the philosopher, that whil^ he 
gazed upwards to the stars, fell into the 
water ; for if he had looked down, he might 
have seen the stars in the water ; but looking 
aloft, he could not see the water in the stars. 
So it Cometh often to pass, that mean and 
small things discover great, better than great 
can discover the small : and therefore Aris- 
totle noteth well, " that the nature of every 
thing is best seen in its smallest portions." 
And for that cause he inquireth the nature of 
a commonwealth, first in a family, and the 
simple conjugations of man and wife, parent 
and child, master and servant, which are in 
every cottage. Even so likewise the nature 
of this great city of the world, and the policy 



thereof, must be first sought in mean con- 
cordances and small portions. So we see 
how that secret of nature, of the turning of 
iron touched witli the loadstone towards tlie 
north, was found out in needles of iron, not 
in bars of iron. 

But if my judgment be of any weight, the 
use of History Mechanical is of all others the 
most radical and fundamental towards 
natural philosophy : such natural philosophy 
as shall not vanish in the fume of subtile, 
sublime, or delectable speculation, but such 
as shall be operative to the endowment and 
benefit of man's life : for it will not only 
minister and suggest for the present many 
ingenious practices in all ti-ades, by a con- 
nexion and transferring of the observations of 
one art to the use of another, when the 
experiences of several mysteries shall fall 
under the consideration of one man's mind ; 
but further, it will give a more true and real 
illumination concerning causes and axioms 
than is hitherto attained. For like as a man's 
disposition is never well known till he be 
crossed, nor Proteus ever changed shajies till 
he was straitened and held fast : so the pas- 
sages and variations of nature cannot appear 
so fully in the liberty of nature, as in the 
trials and vexations of art. 

For Civil History, it is of three kinds ; not 
unfitly to be compared with the three kinds 
of pictures or images: for of pictures or 
images, we see, some are unfinished, some are 
perfect, and some are defaced. So of his- 
tories we may find three kinds, jNIemorials, 
Perfect Histories, and Antiquities ; for Me- 
morials are history unfinished, or the first or 
rough draughts of history ; and Antiquities 
are history defaced, or some remnants of his- 
tory which have casually escaped the ship- 
wreck of time. 

Memorials, or preparatory history, are of 
two sorts; whereof the one may be termed 
Commentaries, and the other Registers. 
Commentaries are they which set down a 
continuance of the naked events and actions, 
without the motives or designs, the counsels, 
the speeches, the pretexts, the occiisions and 
other passages of action : for this is the true 
nature of a Commentary ; though Caesar, in 
modesty mixed with greatness, did for his 
pleasure apply the name of a Commentary to 



ADVAJsCEMEXT OF LEARNING. 



129 



the best history of the world. Registers are 
collections of public acts, as decrees of coun- 
cil, judicial proceedings, declarations and 
letters of state, orations and the like, without 
a perfect continuance or contexture of the 
thread of the narration. 

Antiquities, or remnants of history, are, as 
was said, " tamquam tabula naufragii :" when 
industrious persons, by an exact and scrupu- 
lous diligence and observation, out of monu- 
ments, names, words, proverbs, traditions, pri- 
vate records and evidences, fragments of 
stories, passages of books that concern not 
story, and the like, do save and recover some- 
what from the deluge of time. 

In these kinds of imperfect histories I do 
assign no deficience, for they are '•' tamquam 
imperfecte mista;"' and therefore any defi- 
cience in them is but their nature. As for 
the corruptions and moths of history, which 
are Epitomes, the use of them deserveth to be 
banished, as all men of sound judgment liave 
confessed; as those that have fretted and 
corroded the sound bodies of many excellent 
histories, and wrought them into base and 
unprofitable dregs. 

History, which may be called Just and 
Perfect History, is of three kinds, according 
to the object which it propoundeth, or pre- 
tendeth to represent : for it either representeth 
a time, or a person, or an action. The first 
Ave call Chronicles, the second Lives, and 
the third Narrations or Relations. Of these, 
although the first be the most complete and 
absolute kind of history, and hath most esti- 
mation and glory, yet the second excelleth it 
in profit and use, and the third in verity and 
sincerity : for history of times representeth 
the magnitude of actions, and the public 
faces and deportments of persons, and passeth 
over in silence the smaller passages and 
motions of men and matters. But such 
being the workmanship of God, as he doth 
hang the greatest weight upon the smallest 
wires, "maxima e minimis suspendens,'"^ it 
comes therefore to pass, that such histories do 
rather set forth the pomp of business than the 
true and inward resorts tliereof. But Lives, 
if they be well written, propounding to them- 



J Imperfectly concocted. 

■■^ Suspending the greatest things from the least. 



selves a person to represent in whom actions 
both greater and smaller, public and private, 
have a commixture, must of necessity contain 
a more true, native, and lively representation. 
So again narrations and relations of actions, 
as the War of Peloponnesus, the Expedition 
of Cyrus Minor, the Conspiracy of Catiline, 
cannot but be more purely and exactly true 
than histories of times, because they may 
choose an argument coinprehensible within 
the notice and instructions of the writer: 
whereas he that undertaketh the story of a 
time, especially of any length, cannot but 
meet with many blanks and spaces which he 
must be forced to fill up out of his own wit 
and conjecture. 

For the History of Times, I mean of Civil 
History, the providence of God hath made the 
distribution : for it hath joleased God to ordain 
and illustrate two exemplar states of the 
world for arms, learning, moral virtue, policy, 
and laws; the state of Grsecia, and the state 
of Rome; the histories whereof occupying 
the middle part of time, have, more ancient 
to them, histories which may by one common 
name be termed the Antiquities of the world : 
and after them, histories which may be like- 
wise called by the name of Modern History. 

Now to sjieak of the deficiencies. As to 
the heathen antiquities of the woi"ld, it is in 
vain to note them for deficient : deficient they 
are no doubt, consisting most of fables and 
fragments; but the deficience cannot be 
holpen ; for antiquity is like fame, " caput 
inter nubila condit,*' her head is muffled from 
our sight. For the history of the exemplar 
states, it is extant in good perfection. Not 
but I could wish there were a perfect course of 
history for Grsecia from Theseus to Philo- 
poemen (what time the affairs of Groecia 
were drowned and extinguished in the affairs 
of Rome) ; and for Rome from Romulus to 
Justinianus, who may be truly said to be 
" ultimus Romanorum.' ^ In which se- 
quences of story the text of Thucydides and 
Xenophon in the one, and the texts of Livius, 
Polybius, Sallustius, Caesar, Appianus, Taci- 
tus, Herodianus in the other, to be kept 
entire without any diminution at all, and 
only to be supplied and continued. But this 

3 The last of the Romans. 



130 



ADVANCEMENT OF LEARNING. 



is matter of magnificence, rather to be com- 
mended than required : and we speak now 
ofjoarts of learning supplemental and not of 
supererogation. 

But for modern Histories, whereof there 
are some few very worthy, but the greater 
part beneath mediocrity, (leaving the care of 
foreign stories to foreign states, because I will 
not be " cuxiosus in aliena republica,"'^) I 
cannot fail to represent to your majesty the 
unworthiiiess of the history of England in the 
main continuance tlsereof, and the partiality 
and obliquity of that of Scotland in the 
latest and largest author that I have seen : 
supposing that it would be honour for your 
majesty, and a v/crk very memorable, if this 
island of Great Britain, as it is now joined in 
monarchy for the ages to come, - so were 
joined in one history for the times passed ; 
after the manner of the sacred history, which 
draweth down the story of the ten tribes and 
of the two tribes, as twins, together. And if 
it shall seem that the greatness of this work 
may make it less exactly performed, there is 
an excellent period of a much smaller com- 
pass of time, as to the story of England; that 
is to say, from tlie uniting of the roses to the 
uniting of the kingdoms ; a portion of time, 
wherein, to my understanding, there hath 
been the rarest varieties that in like number 
of successions of any hereditaiy monarchy 
hath been known : for it beginneth with the 
mixed adoption of a crown by arms and 
title : an entry by battle, an establishment by 
marriage, and therefore times answerable, like 
waters after a tempest, full of working and 
swelling, though without extremity of storm ; 
but well passed through by the wisdom of 
the pilot, being one of the most sufficient 
kings of all the number. Then followeth the 
reign of a king, whose actions, howsoever con- 
ducted, had much intermixture with the 
affairs of Eurojie, balancing and inclin- 
ing them variably ; in whose time also 
began that great alteration in the state 
ecclesiastical, an action which seldom cometh 
upon the stage. Then the reign of a minor : 
then an ofter of a usurpation, though it was 
but as " febris ephemera :'"^ Then the reign 



1 Too inquisitive in the affairs of a foreign state. 
' A fever of brief duration. 



of a queen matched with a foreigner : tlien 
of a queen that lived solitary and unmarried, 
and yet her government so masculine, that it 
had greater impression and operation upon 
the states abroad than it any ways recei\ ed 
from thence. And now Isist, this most happy 
and gloi-ious event, tliat this island of Britain, 
divided from all the world, should be united 
in itself: and that oracle of rest, given to 
-(Eneas, "Antiquam exquirite matrem,"^ 
should now be performed and fulfilled upon 
the nations of England and Scotland, bein^^ 
now reunited in the ancient motlier name of 
Britain, as a full period of all instabilitj- and 
peregrinations : so that as it cometh to pass in 
massive bodies, that they have certain trepi- 
dations and waverings before they fix and 
settle ; so it seemetli that by the providence 
of God this monarchy, before it was to 
settle in your majesty and your genera- 
tions, (in which, I hope, it is now established 
for ever,) had these prelusive changes and 
varieties. 

For Lives, I do find it strange that these 
times have so little esteemed the virtues of the 
times, as that the writing of lives should be 
more frequent. For although there be not 
many sovereign princes or absolute com- 
manders, and that states are most collected 
into monarchies, yet are there many worthy 
personages that deserve better than dispersed 
report or barren eulogies. For herein the 
invention of one of the late poets is proper, 
and doth well emich the ancient fiction : for 
he feigneth that at the end of the thread or 
web of every man's life tliere was a little 
medal containing the person's name, and tliat 
Time waited upon the shears; and as soon as 
the thread was cut, caught the medals, aiid 
carried tiiem to the river of Lethe; and about 
the bank there were many birds flying uj) 
and down, that would get the medals and 
carry them in their beak a little while, ami 
then let them fall into the river: only there 
were a few swans, which if they got a name, 
would carry it to a temple where it was con- 
secrate. 

And altliough many men, more mortal in 
their afiections tlian in their bodies, do 



3 Seek your ancient mother (ilie land of our 
ancestors). 



ADYAXCEMEXT OF LEARNING. 



131 



esteem desire of name and memory but as a 
vanity and ventosity, 

" Animi nil magnae laudis egeates;"^ 

v/hich opinion cometh from that root, " non 
prius laudes contempsimus, quam laudanda 
tacere desivimus:'"^ yet that will not alter 
Solomons judgment, " Memoria justi cum 
laudibus, at impiorum nomen putrescet :"^ 
the one flourisheth, the other either consumeth 
to present oblivion, or turneth to an ill odour. 
And therefore in that style or addition, which 
is and hath been long well received and 
brought in use, " felicis memoriae, pies me- 
moria?, bonffi memoriae,"^ we do acknowledge 
that which Cicero saith, borrowing it from 
Demosthenes, that "bona fama propria pos- 
sessio defunctorum;"' ^ which possession I 
cannot but nc;te that in our times it lieth 
much waste, and that therein there is a defi- 
cience. 

For "Narrations and Relations'" of par- 
ticular actions, there were also to be wished 
a gi'eater diligence therein; for there is no 
great action but hath some good pen which 
atteitds it. And because it is an ability not 
common to write a good history, as may 
well appear by the small number of them : 
yet if particularity of actions memorable 
were but tolerably reported as they pass, the 
compiling of a complete history of times 
might be the better expected, when a writer 
should arise that were lit for it : for the col- 
lection of such relations might be as a nursery 
garden, whereby to plant a fair and stately 
garden, when time should serve. 

Th-ere is yet another portion of history 
which Cornelius Tacitus maketh, which is 
not to be forgot, especially with that appli- 
cation which he accoupleth it withal, 
' Annals and Journals :' appropriating to 
the former matters of estate, and to the latter 
acts and accidents of ameanernatiu'e. Forgiv- 
ing but a touch of certain magnificent build- 

1 Souls not desirous of glory. 

2 We do not despise praise until we have ceased 
to perform praiseworthy deeds. 

^ Tlie memory of the just shall he preserved 
with praise, but the name of the wicked shall rot. 

* Of happy memory, pious memory, glorious 
memory, iScc. 

» lUustrious fame is the proper possession of the 
dead. 



ings, he addeth, '• Cum ex dignitate populi 
Romani repertum sit, res illustres annalibus, 
talia diurnis urbis actis mandare.""^ So as 
there is a kind of contemplative heraldry, as 
well as civil. And as nothing doth derogate 
from the dignity of a state more than confu- 
sion of degrees ; so it doth not a little embase 
the authority of a histoiy, to intermingle 
matters of triumph, or matters of ceremony, 
or matters of noveltj'-, with matters of state. 
But the use of a journal hath not only been 
in the history of time, but likewise in the 
history of persons, and chiefly of actions ; for 
princes in ancient time had, upon point of 
honour and policy both, journals kept of 
what passed day by day : for we sse the 
Chronicle which was read before Ahasuerus, 
when he could not take rest, contained matter 
of aflfairs indeed, but such as had passed in 
his own time, and very lately before: but 
the journal of Alexander's house expressed 
every small particularity, even concerning 
his person and court ; and it is yet a use well 
received in enterprises memorable, as expe- 
ditions of war, navigations, and the like, to 
keep diaries of that which passeth continually. 

I cannot likewise be ignorant of a form of 
writing which some grave and wise men have 
used, containing a scattered history of those 
actions which they have thought worthy of 
memory, with politic discourse and observ- 
ation thereupon : not incorporated into the 
history, but separately, and as the more 
principal in their intention ; which kind of 
ruminated history I think more fit to place 
amongst books of policy, whereof we shall 
liereafter speak, than amongst books of his- 
tory : for it is the true office of history to 
represent the events themselves together with 
the counsels, and to leave the observations 
and conclusions thereupon to the liberty and 
faculty of every man's judgment : but mix- 
tures are things irregular, whereof no man 
can define. 

So also is there another kind of history 
manifoldly mixed, and tliat is History of 
Cosmography : being compounded of natural 
history, in respect of the regions themselves ; 

^ Since it was found suitable to the dignity of the 
Roman people to record remarkable events in annals, 
and such matters (as those under discussion) in the 
journals or diaries of the citj', 

k2 



132 



ADVANCEMENT OF LEARNING. 



of history civil, in respect of the liabitatioiis, 
regimens, and manners of the ])eople ; and 
the mathematics, in respect of the climates 
and configurations towards the lieavens : 
Avhicli part of learning of all others, in tliis 
latter time, hath obtained most proficience. 
For it may be truly affirmed, to the honour 
of these times, and in a virtuous emulation 
\vith antiquity, that this great building of 
the world had never thorougli lights made in 
it, till the age of ns and onr fatliers : for 
although they had knowledge of the anti- 
jjodes, 

" Nosqiic ubi piimus equis oriens ufflivvit anhelis, 
lUic sera lubens accendit lamina Vesper :"i 
yet that might be by demonstration, and not 
in fact; and if by travel, it requireth the 
\ oyage but of half the globe. But to circle 
the earth, as the heavenly bodies do, was not 
done nor enterprised till these latter times : 
and therefore these tiines may justly bear in 
their word, not only " plus ultra,""2 in prece- 
dence of the ancient "nonultra,""^ and " imi- 
tabile fulmen''* in precedence of the ancient 
"non imitabile fulmen,'^ 
" Demons quinimbos etnon imitabile fulmen;"^&e. 

but likewise " imitabile coelum ;''7 in respect 
of the many memorable voyages, after the 
manner of heaven, about the globe of the 
earth. 



^ When morning's dawn is rushing on our sight. 
There Icindling stars declare the approach of 
night. 

2 Farther. 

'^ No farther. 

* Lightning that could be imitated. 

5 Lightning that could not be imitated. 

" The whole passage is thus translated by Dryden : 
Salmoneus, suffering cruel pains, I found 
For emulating Jove; the rattling sound 
Of mimic thunder, and the glittering blaze 
Of pointed lightnings and their forky rays. 
Through l^lis and the Grecian towns he ilew : 
Th' audacious wretch four fiery coursers drew ; 
He wav'd a torch aloft, and, madly vain, 
jSought god-like worship from a servile train. 
Ambitious fool, with horny hoofs to pass 
O'er hollow arches of resounding brass. 
To rival thunder in its rapid course 
And imitate inimitable force ; 
But ho, the King of Heaven, oljscure on high, 
Bar'd his red arm, and launching from the sky 
His writhing bolt, not shaking empty smoke, 
Down to the deep abyss, the flaming felon stroke. 

^ A heaven that could be imitated. 



And this proficience in navigation and 
discoveries may plant also an expectation of 
the further proficience and augmentation of 
all sciences ; because it may seem they are 
ordained by God to be coevals, that is, to 
meet in one age. For so the prophet Daniel, 
speaking of the latter times, foretelleth, 
"• Plurimi pertransibunt, et multiplex erit 
scientia :"' as if the openness and thorough 
passage of the world and the increase of 
knowledge M'ere appointed to be in the same 
ages ; as we see it is already perfonned in 
great part: the learning of these latter times 
not much giving place to the former two 
periods or returns of learning, the one of the 
Grecians, the other of the Romans, 

History ecclesiastical receiveth the same 
divisions with history civil : Init further, in 
the propriety thereof, may be divided into 
the History of the church, by a general name: 
History of prophecy; and History of provi- 
dence. The first describeth the times of the 
" militant church,'" whether it be fluctuant, 
as the ark of Noah ; or moveable, as the ark 
in the wilderness ; or at rest, as the ark in the 
temple : that is, the state of the church in 
persecution, in remove, and in peace. This 
part I ought in no sort to note as deficient : 
only I would tliat the virtue and sincerity of 
it were according to the mass and quantity. 
But I am not now in hand with censures, 
but with omissions. 

The second, which is history of "pro- 
phecy," consistetb of two relatives, the pro- 
phecy, and the accomplishment; and there- 
fore the nature of such a work ought to be, 
that every prophecy of the scripture be sorted 
with the event fulfilling the same, throughout 
the ages of the world ; l>oth for the better 
confirmation of faith, and for the bettor illu- 
mination of the church touching those ]iarts 
of prophecies which are yet unfulfilled : 
allowing nevertheless that latitude which is 
agreeable and familiar imto divine ])r()- 
phecies; being of the natine of their author, 
witli whom a thousand years are but as »-ne 
day; and therefore are not fulfilled punctu- 
ally at once, but have springing and gor- 
minant accomplishment throughout many 
ages, though the height or fulness of them 
may refer to some one age. This is a work 
which I find deficient; but is to be done 



ADYAXCEMENT OF LEARNING. 



133 



with wisdom, sobriety, and reverence, or not 
at all. 

The third, Avhich is historj'^ of " pro- 
vidence," containeth that excellent corre- 
spondence which is between God's revealed 
will and his secret will : which though it be 
so obscure, as for the most part it is not 
legible to the natural man ; no, nor many- 
times to those that behold it from the taber- 
nacle; yet at some times it pleaseth God, 
for our better establishment and the confuting 
of those which are as without God in the 
AV(>rld, to write it in such text and capital 
letters, that as the prophet saith, " he that 
Tunnelh by may read it;"' that is, mere 
sensual persons, which hasten by God's 
judgments, and never bend or fix their cogi- 
tations upon them, are nevertheless in their 
passage and race urged to discern it. 
Such are the notable events and examples of 
God's judgments, chastisements, deliverances, 
and blessings : and this is a work which hath 
passed through the labours of many, and 
therefore I cannot present as omitted. 

There are also other parts of learning which 
are Appendices to history : for all the exterior 
proceedings of man consist of words and deeds ; 
whereof history doth properly receive and'retain 
in memory the deeds : and if words, yet but 
as inducements and passages to deeds : so are 
there other books and writings, whicli are ap- 
propriate to the custody and receipt of words 
only : which likewise are of three sorts : Ora- 
tions, Letters, and brief Speeches or Sayings. 
Orations are pleadings, speeches of counsel, 
laudatives, invectives, apologies, reprehen- 
sions, orations of formality or ceremony, and 
the like. Letters are according to all the 
variety of occasions, advertisements, advices, 
directions, propositions, petitions, commenda- 
tory, expostulatory, satisfactory ; of compli- 
ment, of pleasure, of discourse, and all other 
passages of action. And such as are written 
from wise men, are of all the words of man, 
in my judgment, the best ; for they are more 
natural than orations and public speeches, 
and more advised than conferences or present 
speeches. So again letters of atfairs from 
such as manage them, or are privy to them, 
are of all others the best instructions for his- 
tory, and to a diligent reader the best histo- 
ries in themselves. For Apophthegms, it is a 



great loss of that book of Caesar's ; for as his his- 
tory, and those few letters of his which we 
have, and those apophthegms which were of 
his own, excel all men's else, so I suppose 
would his collection of apophthegms have 
done; for as for those which are collected by 
others, either I have no taste in such matters, 
or else their choice hath not been happy. But 
upon these three kinds of writings 1 do not 
insist, because I have no deticiencies to pro- 
pound concerning them. 

Thus much therefore concerning history ; 
which is that part of learning which answer- 
eth to one of the cells, domiciles, or offices of 
the mind of man : which is that of the Me- 
mory. 

PoESV is a i^art of learning in measure of 
words for the most part restrained, but in all 
other points extremely licensed, and doth 
truly refer to the imagination ; which, being 
not tied to the laws of matter, maj' at pleasure 
join that which nature hath severed, and sever 
that which nature hath joined ; and so make 
unlawful matches and divorces of things j 
'• Pictoribus atque poetis,"^ &c. It is taken 
in two senses in respect of words, or matter; 
in the first sense it is but a character of style, 
and belongeth to arts of speech, and is not 
pertinent for the present: in the latter, it is, 
as hath been said, one of the principal por- 
tions of learning, and is nothing else but 
feigned history, which may be styled as well 
in prose as in verse. 

The use of this feigned history hath been 

■ to give some shadow of satisfaction to the 

! mind of man in those points wherein the 

nature of things doth deny it, tlie world being 

' in proportion inferior to the soul ; by reason 

whereof there is agreeable to the spirit of man, 

j a more ample greatness, a more exact good- 

i ness, and a more absolute variety, than can 

1 be found in tlie nature of things. Therefore, 

: because the acts or events of true history have 

not that magnitude which satisheth the mind 

I of man, poes}- feigneth acts and events greater 

j and more heroical : because true history pro- 

; pomideth the successes and issues of actions 

j not so agreeable to the merits of virtue and 

vice, therefore poesy feigns them more just 



' Painters and poets have equal privilege in 
I fiction. 



134 



ADVANCEMENT OF LEARNING 




[Poesy— Eaffaelle.] 



Ill retribution, and more according to revealed 
providence : because true history representeth 
actions and events more ordinary, and less 
interchanged, therefore poesy endueth them 
with more rareness, and more unexpected and 
alternative variations : so as it appeareth that, 
poesy sei'A'eth and conferreth to magnanimity, 
morality and to delectation. And therefore 
it was ever thought to have some participation 
of divineness, because it doth raise and erect 
the mind, by submitting the shows of things 
to the desires of the mind; whereas reason doth 
buckle and bow the mind unto the nature of 
things. And we see, that by these insinua- 
tions and congruities with man's nature and 
pleasure, joined also with the agreement and 
c./iisort it hath with music, it liath had access 
and estimation in rude times and barbarous 
regions, v/liere other learning stood excluded. 

The division of poesy which is aptest in the 
propriety thereof (besides those divisions which 
are common unto it with history, as feigned 
chronicles, feigned lives, and the ajjpendices 
of history, as feigned epistles, feigned orations, 
and the rest) is into Poesy Narrative, Repre- 
sentative, and Allusive. 

The Narrative is a mere imitation of his- 
tory, with the excesses before remembered ; 
choosing for subject commonly wars and 



love, rarely state, and sometimes pleasure or 
mirth. 

Representative is as a visible history; and 
is an image of actions as if they \vcre present, 
as history is of actions in nature as they are 
that is past. 

Allusive or parabolical is a narration ap- 
plied only to express some special purpose or 
conceit : which latter kind of parabolictU 
wisdom was much more in use in the ancient 
times, as by the fables of u^^Isop, and the brief 
sentences of tlie Seven, and the use of hierogly- 
phics, may appear. And the cause was. for that 
it was then of necessity to express any point of 
reason, which was more sharp or subtile than 
the vulgar in that manner ; because men in 
those times wanted both variety of examples 
and subtilty of conceit : and as hieroglyphics 
Avere before letters, so parables were before ar- 
guments : and nevertheless now, and at all 
times, they do retain much life and vigour: 
because reason cannot be so sensible, nor 
examples so lit. 

liut there rcmaineth yet another use of 
poesy parabolical, opposite to tliat which we 
last mentioned : for that tendeth to demon- 
strate and illustiate tliat which is taught or 
deli\ ered, and this other to retire and obscure 
it : that is, when the secrets and mysteries of 



ADYAXCEMENT OF LEARNING. 



135 



religion, policy, or philosophy, are involved 
in i'ables or parables. Of this in divine poesy 
Ave see the use is authorised. In heathen poesy 
we see the exposition of fables doth fall ovit 
sometimes with great felicity ; as in the 
fable that the giants being overthrown in their 
war against the gods, the Earth their mother, 
in revenge thereof, brought forth Fame, 

•' Illam Terra parens, ira irritata deorum, 
Extremam, iit perhibent, Coeo Euce ladoque 

sororem 
Progenuit." ^ 

expounded, tliat when Princes and Monarclis 
have suppressed actual and open rebels, then 
the malignity of the people, which is the 
mother of rebellion, doth bring forth libels 
and slanders, and taxations of the state, which 
is of the same kind with rebellion, but more 
feminine. So in the fable, that the rest of the 
gods having conspired to bind Jupiter, Pallas 
called Briareus with his hundred hands to his 
aid, expounded, that monarchies need not fear 
any curbing of their absoluteness by mighty 
subjects, as long as by Avisdom they keep the 
hearts of the people, Avho Avill be sure to come 
in on their side. So in the fable, that Achilles 
Avas brought up under Chiron the Centuar, 
Avho was part a man and part a beast, ex- 
pounded ingeniously, but corruptly, by Ma- 
chiavel, that it belongeth to the education and 
discipline of princes to knoAV as Avell hoAV to 
play the part of the lion in violence, and the 
fox in guile, as of the man in virtue and jus- 
tice. Nevertheless, in many tlie like encoun- 
ters, I do rather think that the fable Avas first, 
and the exposition then devised, than that the 
moral Avas first, and hereupon the fable framed. 
For I find it Avas an ancient A^anity in Chrysip- 
pus, that troubled himself Avith great conten- 
tion to fasten the assertions of the Stoics upon 
the fictions of the ancient poets ; but yet that 
all the fables and fictions of the poets Avere but 
pleasure and not figure, I interpose no opinion. 
Surely of those poets Avhich are now extant, 
even Homer himself, (notAvithstandinghe Avas 
made a kind of Scripture by the latter schools 
of the Grecians,) yet I should Avithout any 
diflSculty pronounce that his fables had no 
such inwardness in his own meaning: but 



' EnragM against the gods, rcAengeful earth 
Produc'd her last of the Titanian birth. 



Avhat they might have upon a more original 
tradition is not easy to affirm, for he was not 
the inventor of many of them. 

In this third part of learning-, Avhich is poesy, 
I can report no deficience. For being as a 
plant that cometh of the lust of the earth, 
Avitliout a formal seed, it hath sprung up and 
spread abroad more than any other kind : but 
to ascribe unto it that AA'hich is due, for the 
expressing of affections, passions, corruptions, 
and customs, Ave are beholding to poets more 
than to the philosophers' Avorks ; and for Avit 
and eloquence, not much less than to orators' 
harangues. But it is not good to stay too long 
in the theatre. Let us noAV pass on to the judi- 
cial place or palace of the mind, Avhich we are 
to approach and view Avith more reverence and 
attention. 

The knoAvledge of man is as the Avaters, 
some descending from above, and some spring- 
ing from beneath ; the one informed by the 
light of nature, the other inspired by divine 
revelation. The light of nature consisteth in 
the notions of the mind and the reports of the 
senses : for as for knoAvledge Avhich man re- 
ceiveth by teaching, it is cumulative and not 
original ; as in a Avater that, besides his OAvn 
spring-head, is fed Avith other springs and 
streams. So then according to these t >vo differ- 
ing illuminations or originals, knowledge is first 
of all divided into Divinity and Philosophy. 

In Philosophy the contemplations of man 
do either penetrate unto God, or are circum- 
ferred to nature, or are reflected or reverted 
upon himself. Out of Avhich several inquiries 
there do arise three knoAvledges, Divine philo- 
sophy, Natural philosophy, and Human philo- 
sophy or Humanity. For all things are marked 
and stamped Avith this triple character of the 
power of God, the difference of nature, and 
the use of man. But because the distribu- 
tions and partitions of knoAvledge ai'e not like 
several lines that meet in one angle, and so 
touch but in a point; but are like branches of 
a tree, that meet in a stem, Avhich hath a di- 
mension and quantity of entireness and con- 
tinuance, before it come to discontinue and 
break itself into amis and boughs : therefore 
it is good, before Ave enter into the former dis- 
tribution, to erect and constitute one universal 
science, by the name of " Philosophia Prima," 
primitive or summary philosophy, as the main 



136 



ADVANCEMENT OF LEARNING. 




[PhUosophy— llaffuelle.] 



and common way, before we come where the 
ways part and divide themselves; which 
science, whether I should report as deficient 
or not, I stand doubtful . For I find a certain 
rhapsody of natural theology, and of divers 
parts of logic ; and of that part of natural 
philosoph)^ which concerneth the principles ; 
and of that other part of natural philosophy 
which concerneth the soul or spirit : all these 
strangely commixed and confused; but being 
examined, it seemeth to me rather a depre- 
dation of other sciences, advanced and exalted 
unto some height of terms, than anything 
solid or substantive of itself. Nevertlieless I 
cannot be ignorant of the distinction which 
is current, that the same things are handled 
but in several respects. As for example, tliat 
logic considereth of many things as they are 
in notion, and this philosophy as they are in 
nature; the one in appearance, the other in ex- 
istence ; but I fiud this dilference better made 
than pursued. For if they had considered 
quantity, similitude, diversity, and the rest 
of those external characters of things, as philo- 
sophers, and in nature, their inquiries must of 
force have been of a far other kind than they 



are. For doth any of them, in handling 
quantity, speak of the force of union, how and 
how far it multiplieth virtue? Doth any 
give the reason, why some things in nature 
are so common, and in so great mass, and 
others so rare, and in so small quantity ? Doth 
any, in handling similitude and diversity, 
assign the cause why iron should not move to 
iron, M'hich is more like, but move to the 
loadstone, which is less like ? "Why in all 
diversities of tilings there should be certain 
participles in nature, which are almost ambi- 
guous to which kind they should be referred^ 
But there is a mere and deep silence toucliing 
the nature and operation of those common ad- 
juncts of things, as in nature : and only a resum- 
ing andrepeating of the force and use of them in 
speech or argument. Therefore, because in a 
writing of this nature I avoid all subtilty, my 
meaning touching this original or universal 
philosophy is thus, in a plain and gross descrip- 
tion by negative : " That it be a receptacle for 
all such profitable observations and axioms as 
fall not within tlie compass of any of the 
special parts of philosophy or sciences, but are 
more common and of a higher stage." 



ADVANCEMENT OF LEARNING. 



137 



Now that there are many of that kind, 
need not to be doubted. For example : is 
not the rale, " Si inaequalibus aequalia addas, 
omnia ermit inssqualia,""^ an axiom as well 
of justice as of the mathematics? And is 
there not a true coincidence between com- 
mutative and distributive justice, and arith- 
metical and geometrical proportion"? Is not 
that other rule, " Quae in eodem tertio con- 
veniunt, et inter se conveniunt,"'"^ a rule taken 
from the mathematics, but so potent in logic 
as all syllogisms are built njjon it ? Is not 
the observation, " Omnia mutantur, nil 
interit,"^ a contemplation, in philosophy 
thus, that the quantum of nature is eternal ? 
in natural theology thus, that it requireth 
the same omnipotence to make somewhat 
nothing, which at the first made nothing 
somewhat? according to the scripture, 
" Didici quod omnia opera, quee fecit Deus, 
perseverent in perpetuum ; non possumus eis 
quicquam addere nee auferre." "^ Is not the 
ground which Slachiavel wisely and largely 
discourseth concerning governments, that the 
way to establish and preser\e them, is to 
reduce them " ad princi})ia,"^ a rule in 
religion and nature, as well as in civil ad- 
ministration ? Was not the Persian magic a 
reduction or correspondence of the principles 
and architectures of nature to the rules and 
policy of governments? Is not the precept of 
a musician, to fall from a discortl or harsh 
accord upon a concord or sweet accord, alike 
true in affection ? Is not the trope of music, 
to avoid or slide from the close or cadence, 
common with tlie trope of rhetoric of deceiv- 
ing expectation ? Is not the delight of the 
quavering upon a stop in music the same 
with the playing of light upon the water? 
" Splendet tremulo sub lumine pontus." ^ 

Are not the organs of the senses of one kind 
v/ith the organs of reflection, the eye with a 

' If equals be added to uuetjuals, the wholes will 
be unequal. 

^ Things which agree with one and the same third, 
or middle term, agree with each other. 

3 All things are changed ; nothing perishes. 

■• I have learned that all the works which God 
has made endure lor ever; we cannot either add to 
them or take away. 

= To principles. 

fi The sea resplendent with the trembling light." 



glass, the ear with a cave or strait determined 
and bounded? Neither are these only 
similitudes, as men of narrow observation 
may conceive them to be, but the same 
footsteps of nature, ti-eading or printing upon 
several subjects or matters. This science, 
therefore, as I understand it, I may justly 
report as deficient : for I see sometimes the 
profounder sort of wits, in handling some 
particular argument, will now and then 
draw a bucket of water out of this Avell for 
their present use ; but the spring-head thereof 
seemeth to me not to have been visited : 
being of so excellent use, both for the dis- 
closing of nature, and the abridgment of art. 
This science being therefore first placed as 
a common parent like unto Berecynthia,7 
which had so much heavenly issue, 
" Omnes coelicolas, omnes super alta tenentes :" ^ 

we may return to the former distribution of 
the three philosophies, divine, natural, and 
human. 

And as concerning Divine Philosophy or 
Natural Theology, it is that knowledge or 
rudiment of knowledge concerning God, 
which may be obtained by the contemplation 
of his creatures ; which knowledge may be 
! truly termed divine in respect of the object, 
i and natural in respect of the light. The 
' bounds of this knowledge are, that it sutficeth 
! to convince atheism, but not to inform 
j religion : and therefore there was never 
miracle wrought by God to convert an atheist, 
because the light of nature might have led 
him to confess a God : but miracles have 
been wrought to convert idolaters aiid the 
superstitious, because no light of nature 
extendeth to declai-e the will and true worship 
of God. For as all works do show forth the 
power and skill of the workman, and not his 
image ; so it is of the works of God, which 
do show the omnipotency and wisdom of the 
maker, but not his image : and therefore 
therein the heathen opinion dift'ereth from the 
sacred truth ; for they supposed the world to 
be the image of God, and .man to be an 
extract or compendious image of the world ; 
but the Scriptures never vouchsafe to attribute 



"> Cybele, fabled to be the mother of the Gods. 
8 " All the divinities who rule in Heaven," 



138 



ADYAXCEMENT OF LEARNING. 



to the world that honour, as to be tlie image 
of God, but only the work of liis hands; 
neither do they speak of any other image of 
God, but man : wherefore by the contem- 
plation of nature to induce and enforce the 
acknowledgment of God, and to demon- 
strate his power, providence, and goodness, 
is an excellent argument, and hath been 
excellently handled by divers. 

But on the other side, out of the contem- 
plation of nature, or ground of human 
knowledge, to induce any verity or persuasion 
concerning the points of faith, is in my judg- 
ment not safe : " Da fidei quae fidei sunt,'^ 
For the heathens themselves conclude as 
much in tliat excellent and divine fable of 
the golden chain : " That men and gods were 
not able to draw Jupiter down to the eartli ; 
but, contrariwise, Jupiter was able to draw 
them up to heaven." 

So as we ought not to attempt to draw 
down or submit the mysteries of God to our 
reason ; but contrariwise to raise and advance 
our reason to the divine truth. So as in this 
part of knowledge, touching divine philosophy, 
I am so far from noting any deficience, as I 
rather note an excess; whereunto I have 
digressed; because of the extreme prejudice 
which both religion and philosophy have 
received and may receive, by being com- 
mixed together; as that which undoubtedly 
will make an heretical religion, and an 
imaginary and falmlous philosophy. 

Otherwise it is of the nature of angels and 
spirits, which is an appendix of theology, j 
both divine and natural, and is neither in- 
scrutable nor interdicted ; for, although the 
Scripture saith, " Let no man deceive you in 
sublime discourse touching the worship of 
angels, pressing into that he knoweth not," 
&c. ; yet, notwithstanding, if j^ou observe 
well that precept, it may appear thereby that 
there be two things only forbidden, adoration 
of them, and opinion fantastical of them, 
either to extol tliem farther than appertaineth 
to the degree of a creature, or to extol a man's 
knowledge of them farther than he hath 
ground. But the sober and grounded in- 
quiry which may arise out of the passages of 
holy Scriptures, or out of the gradations of 

1 Give to faith what belongs to fuitli. 



nature, is not restrained. So of degenerate 
and revolted spirits, the conversing with them 
or the employment of them is prohibited, 
much more any veneration towards them but 
the contemplation or science of their nature, 
their power, their illusions, either by Scrip- 
ture or reason, is a part of spiritual wisdom. 
For so the apostle saith, " We are not ignorant 
of his stratagems.'" And it is no more un- 
lawful to inquire the nature of evil spirits 
than to inquire the force of poisons in nature, 
or the nature of sin and vice in morality. 
But this part touching angels and spirits I 
cannot nute as deficient, for many have occu- 
pied themselves in it ; I may rather challenge 
it, in many of the writers thereof, as fabulous 
and fantastical. 

Leaving therefore divine philosophy or 
natural theology (not divinity or inspired 
theology, which we reserve for the last of all, 
as the haven and sabbath of all man's con- 
templations) we will now proceed to Natural 
Philo3oph5\ 

If then it be true that Democritus said, 
" That the ti'uth of nature lieth hid in certain 
deep mines and caves :" and if it be true 
likewise that the alchemists do so much in- 
culcate, that Vulcan is a second nature, and 
imitateth that dexterously and compendiously, 
which nature worketh by ambages and length 
of time, it were good to divide natural philo- 
sophy into the mine and the furnace ; and to 
make two professions or occupations of natural 
philosophers, some to be pioneers and some 
smiths ; some to dig, and some to refine and 
hammer : and surely I do best allow of a 
division of that kind, though in more familiar 
and scholastical terms; namely, that these 
be the two parts of natural philosophy, — the 
inquisition of causes, and the production of 
elfecls, speculative and operative ; natural 
science and natural pnidence. For as in 
civil matters there is a wisdom of discourse 
and a wisdom of direction, so is it in natural. 
And here I will make a request, that for the 
latter, or, at least, for a pait thereof, I may 
revive and reintegrate the misapplied and 
abused name of Natural Magic; which, in 
the true sense, is but natural wisdom or 
natural prudence ; taken according to the 
ancient acceptation, purged from vanity and 
superstition. Now, although it be true, and 



ADVANCEMENT OF LEARNING. 



139 




[Plato and Aiistotle. — Gioup fiom Rafiaellc's School of Athens.] 



I know it well, that there is an intercourse 
between causes and eti'ects, so as both these 
knowledges, speculative and operative, have 
a great connexion between themselves ; j'et 
because all true and fruitful natural philo- 
sophy hath a double scale or ladder, ascendent 
and descendent; ascending from experiments 
to the invention of causes, and descending 
from causes to the invention of new experi- 
ments ; therefore I judge it most requisite 
that these two parts be severally considered 
and handled. 

Natural Science or Theory is divided into 
Phj'-sique and jNIetaphysique ; wherein I 
desire it may be conceived that I use the 
word metaphysique in a ditfering sense from 
that that is received ; and, iu like manner, I 
doubt not but it will easily appear to men of 
judgment, that in this and other particulars, 
wheresoever my conception and notion may 
differ from the ancient, yet I am studious to 
keep the ancient terms. For hoping well to 
deliver myself from mistaking, by the order 
and perspicuous expressing of that I do pro- 
pound; I am otherwise zealous and affec- 
tionate to recede as little from antiquit)', 
either in terms or opinions, as may stand 
with truth and the prolicience of knowledge. 
And herein I cannot a little marvel at the 



philosopher Aristotle, that did proceed in 
such a spirit of diiference and contradiction 
towards all antiquity, undertaking, not only 
to frame new words of science at pleasure, 
but to confound and extinguish all ancient 
wisdom ; insomuch, as he never nameth or 
mentioneth an ancient author or opinion, but 
to confute and reprove; wherein for glory, 
and drawing followers and disciples, he took 
the right course. For certaiidy there cometh 
to pass, and hath place in human truth, that 
which was noted and pronounced in the 
highest truth: '•' Veni in nomine Patris, nee 
recipitis me ; si quis venerit in nomine suo, 
eum recipietis."'^ But in this divine apho- 
rism (considering to whom it was applied, 
namely, to Antichrist, the highest deceiver) 
we may discern well that the coming in a 
man's own name, without regard of antiquity 
or paternity, is no good sign of truth, 
although it be joined with the fortune and 
success of an " Eum recipietis."'^ But for 
this excellent person, Aristotle, I will think 
of him that he learned that humour of his 
scholar, with whom, it seemeth, he did 

1 " I came in the name of my Father, and ye will 
not receive me : if any one comes in his o'mi name 
ye will receive liim." 

2 " Ye will receive him." 



HO 



ADVANCEMENT OF LEARNING. 



emulate; the one to conquer all opinions, as 
the other to conquer all nations ; wherein, 
nevertheless, it may be, he may at some 
men's hands, that are of a bitter disposition, 
get a like title as his scholar did : 

" Felix terrarum piaedo, non utile mundo 
Editus exemphim," &c. ' 

So, 

" Felix doctriuiE prscdo." ^ 

But to me, on the other side, that do desire as 
much as lieth in my pen to ground a sociable 
intercourse between antiquity and proficience, 
it seemeth best to keep way witli antiquity, 
" usque ad aras ;'"^ and therefore to retain the 
ancient terms, thovigh I sometimes alter the 
uses and definitions according to the moderate 
proceeding in civil government ; where, 
although there be some alteration, yet that 
holdeth which Tacitus wisely noteth, "eadem 
magistratuum vocabula.""^ 

To return, therefore, to the use and accept- 
ation of the term metaphysique, as I do now 
understand the word; it appeareth, by that 
which hath been already said, that I intend, 
" philosophia prima,'' Summary Philosophy 
and Metaphysique, which heretofore have 
been confounded as one, to be two distinct 
things. For the one I have made as a parent 
or common ancestor to all knowledge, and 
the other I have now brought iu as a brancli 
or descendant of natural science. It appeareth 
likewise that I have assigned to summary 
philosophy the common principles and 
axioms which are promiscuous andindifi'erent 
to several sciences : I liave assigned mito it 
likewise the inquiry touching the operation 
of the relative and adventitious characters of 
essences, as quantity, similitude, diversity, 
possibility, and the rest, with this distinction 
and provision, that they be handled as they 
have efficacy in nature, and not logically. 
It appearetli likewise that Natural Theology, 
which heretofore liath been handled con- 
fusedly with Metaphysique, I have enclosed 
and bovuided by itself. It is, therefore, now 
a questio)! what is left remaining for Meta- 

' A lucky plunderer of mankind ; liis name 

And vile example now are doomed to shame. 
2 A lucky plunderer of learning. 
2 To tlic altars, t. e., to the extreme. 
* The judicial forms remain the same. 



l)hysique; wlierein I may, without prejudice, 
jjreserve thus much of tlie conceit of antiquity, 
that Physique should contemplate that which 
is inherent in matter, and therefore transitory ; 
and Metaphysique that wliich is abstiactt«l 
and fixed. And, again, that Physique should 
handle that which supposeth in nature only a 
being and moving ; and Metaphysique 
should handle that which supposeth furtlier 
in nature a reason, understanding, and plat- 
form. But the difference, perspicuously ex- 
pressed, is most familiar and sensible. For 
as we divided natural philosopliy in general 
into the inquiry of causes and productions of 
effects, so that part which concerneth tlie 
inquiry of causes we do subdivide, according 
to the received and sound division of causes ; 
the one part, which is Physique, inquireth 
and handleth the material and efficient causes; 
and the other, which is Metaphysique, 
handleth the formal and final causes. 

Physique, taking it according to the 
derivation, and not according to our idiom 
for medicine, is situate in a middle term or 
distance between natural history and Meta- 
physique, For natural liistory describeth 
the variety of things ; Physique, the causes, 
but variable or respective causes, and ^Nleta- 
physique, the fixed and constant causes. 

" Limus ut hie durescit, et ha?c ut ceia liqucscit, 
Uno eodemque igni :"* 

Fire is the cause of induration, but respective 
to clay; fire is the cause of colliquation, but 
respective to wax ; but fire is no constant 
cause either of induration or colliquation : so 
then the physical causes are but the efficient 
and the matter. Physique hath tlu-ee parts ; 
whereof two respect nature united or collected, 
the third contemplateth nature diffused or 
distributed. Nature is collected either into 
one entire total, or else into the same princi- 
ples or seeds. So as the first doctrine is 
touching the contexture or configuration of 
things, as " de mundo, de universitate reruni."* 
Tlie second is the doctrine concerning the 
principles or originals of things. The third 
is the doctrine concerning all variety and 

» The clay is harden" d and the wax dissoh'd 

l^y the same changeless lire, 
c Concerning the world and the univci-se. 



ADYANCEMEIsT OF LEAr^NING. 



141 



particularity of things ; whether it be of the 
differing substances, or their differing qualities 
and natures ; whereof there needeth no enu- 
meration, this part being but as a gloss, or 
paraphrase, that attendeth upon the text of 
natural history. Of these three I cannot 
report any as deficient. In what truth or 
perfection they are handled, I make not now 
any judgment : but they are parts of know- 
ledge not deserted by the labour of man. 

For Metaphysique, we have assigned unto 
it the inquiry of formal and final causes; 
which assignation, as to the former of them, 
may seem to be nugatory and void ; because 
of the received and inveterate opinion, that 
the inquisition of man is not competent to 
find out essential forms or true differences : 
of which opinion we will take this hold, that 
the invention of forms is of all other parts of 
knowledge the worthiest to be sought, if it be 
possible to be found. As for the possibility, 
they are ill discoverers that think there is no 
land, when they can see nothing but sea. But 
it is manifest that Plato, in his opinion of 
ideas, as one that had a wit of elevation situ- 
ate as upon a cliff", did descry, "That forms 
were the true object of knowledge ;'' but lost 
the real fruit of his opinion, by considering of 
fonns as absolutely abstracted from matter, 
and not confined and determined by matter ; 
and so turning his opinion upon theology, 
wherewith all his natural philosophy is infected. 
But if any man shall keep a continual watch- 
ful and severe eye upon action, operation, and 
the use of knowledge, he may advise and 
take notice what are the forms, the disclosures 
whereof are fruitful and important to the 
state of man. For as to the forms of sub- 
stances, man onlj'- except, of whom it is said, 
" Formavit hominem de limo terrse, et spiravit 
infaciemejus spiraculum vitae,"^ and not as 
of all other creatures, " Producant aquae, 
producat terra ;"^ the forms of substances, I 
say, as they are now by compounding and 
transplanting multiplied, are so perplexed, as 
they are not to be inquired ; no more than it 
were either possible or to purpose to seek in 
gross the forms of those sounds which make 

1 He formed man of the dust of the ground, and 
breathed mto his nostrils the breath of life. 

^ Let the waters bring forth ; let the earth bring 
forth. 



words, which by composition and transposi- 
tion of letters, are infinite. But, on the other 
side, to inquire the form of those sounds 
or voices which make simple letters, is easily 
comprehensible, and being known, induceth 
and manifesteth the forms of all words, which 
consist and are compounded of them. In the 
same manner to inquire the form of a lion, of 
an oak, of gold : nay, of water, of air, is a vain 
pursuit : but to inquire tlie forms of sense, of 
voluntary motion, of vegetation, of colours, of 
gravity and levity, of density, of tenuity, of 
heat, of cold, andall other natures and qualities, 
which, like an alphabet, are not many, and 
of which the essences, upheld by matter, of all 
creatures do consist; to inquire, I say, the 
true fon-ns of these, is that part of Metaphy- 
sique which we now define of. Not but that 
physic doth make inquiry, and take conside- 
ration of the same natures : but how? Only 
as to the material and efficient causes of 
them, and not as to the forms. For example ; 
if the cause of whiteness in snow or froth be 
inquired, and it be rendered thus, that the 
subtile intermixture of air and water is the 
cause, it is well rendered ; but nevertheless, 
is this the form of whiteness? No; but it is 
the efficient, which is ever but " vehiculum 
formse."'^ Tliis part of Metaphysique I do 
not find laboured and performed : whereat I 
marvel not : because I hold it not possible to 
be invented bj^ that course of invention which 
hath been used; in regard that men, which 
is the root of all error, have made too untimely 
a departure and too remote a recess from par- 
ticulars. 

But the use of this part of Metaphysique, 
which I report as deficient, is of the rest the 
most excellent in two respects : the one, be- 
cause it is the duty and virtue of all know- 
ledge to abridge the infinity of individual 
experience, as much as the conception of truth 
will permit, and to remedy the complaint of 
"vita brevis, arslonga;""* which is performed 
by uniting the notions and conceptions of 
sciences : for knowledges are as pyramids, 
whereof history is the basis. So of Natural 
Philosophy, the basis is natural history; the 
stage next the basis is Physique; the stage 

3 The vehicle or supporter of its form. 
* Life is short, art is long. 



142 



ADVANCEMENT OF LEARNING, 



next the vertical point is Metaphysique, As 
for the vertical point, "Opus quod operatur 
Deusa principio usque ad iinem,"^ the sum- 
mary law of nature, we know not whether 
man's inquiry can attain unto it. But these 
three be the true stages of knowledge, and are 
to thein that are depraved no better than the 
giants" hills : 

" Ter sunt conati imponere Telio Ossam, 
Scilicet, atque Ossse frondosum involverc 
Olympum.'"'* 

But to those which refer all things to the 
glory of God, they are as the tlu-ee acclama- 
tions, '"'Sancte, sancte, sancte:"'^ holy in the 
description or dilatation of his works; holj' 
in the connexion or concatination of tl>em ; 
and holy in the union of them in a perpetual 
and uniform law. And therefore the specula- 
tion vv'as excellent in Parmenides and Plato, 
although but a speculation in them, tliat all 
things by scale did ascend to unity. So then 
always that knowledge is worthiest which is 
charged with least multiplicity ; whicli ap- 
peareth to be Metaphysique; as that which 
considereth the simple forms or difierences of 
things, which are few in number, and the 
degrees and co-ordinations whereof make all 
this variety. 

The second respect, which valueth and 
commendeth this part of Metaphysique, is 
that it doth enfranchise the power of man unto 
the greatest liberty and possibility of works 
and effects. For Physique carrieth men in 
narrow and restrained w^ays, subject to many 
accidents of impediments, imitating the ordi- 
nary flexuous courses of nature; but_"lat3B 
undique sunt sapientibus viae :"'^ to sapience, 
which was anciently defined to be "rerum 
divinarum et humanarum scientia,'"^ there is 
ever choice of means : for physical causes 
give light to new invention " in simili mate- 
ria."^ But whosoever knoweth any form, 



1 The work -which God worketh from the begin- 
ning to the end. 

2 Tlirice they essay'd in their gigantic might 
To heave up Ossa on mount Pelion's height, 
Tiien roll Olympus upon Ossa s crown 
With all its nalvcd iocks and forests brown. 

3 Holy, holy, holy. 

•» The paths of the wise are extended in every 
direction. 

5 The knowledge of divine and human things. 
*^ In similar materials. 



knoweth the utmost possibility of superin- 
ducing that nature upon any variety of matter ; 
and so is less restrained in operation, either to 
the basis of the matter, or the condition i>l' the 
etlicient : which kind of knowledge Solomon 
likewise, though in a more divine sort, ele- 
gantly describeth: " Non arctabuntur gressus 
tui, et cui-rens non habebis offeudiculum.'^ 
The ways of sapience are not much liable 
either to particularity or chance. 

The second part of Metaphysique is tlie 
inquiry of final causes, which I am moved to 
report not as omitted, but as misplaced ; and 
yet if it were but a fault in order, I would 
not speak of it : for order is matter of illus- 
ti'ation, but pcrtaineth not to the substance of 
sciences. But this misplacing hath caused a 
deficience, or at least a great improficience in 
the sciences themselves. For the haixUing of 
final causes, mixed with the rest in physical 
inquiries, hath intercepted the severe and 
diligent inquiry of all real and physical 
causes, and given men the occasion to stay 
u})on these satisfactory and s]iecious causes, 
to the great arrest and prejudice of further 
discover)^. For this I find done not only by 
Plato, who ever anchoreth upon that shore, 
but by Aristotle, Galen, and others which do 
usually likewise fall upon these flats of dis- 
coursing causes. For to say that the hairs of 
the eye-lids are for a quickset and fence about 
the sight; or that the firmness of the skins 
and hides of living creatures is to defend 
them from the extremities of heat or cold ; 
or that the bones are for the columns or 
beams, whereupon the frames of the bodies of 
living creatures are built; or that the leaves 
of trees are for protecting of the fruit ; or that 
the clouds are for watering of the earth ; or 
that the solidness of the earth is for the station 
and mansion of living creatures, and the like, 
is well inquired and collected in Metaphy- 
sique; but in Physique they are impertinent. 
Nay, they are indeed but renioras and hin- 
derances to stay and slug the ship from fur- 
ther sailing; and liave brought this to pass, 
that the search of the physical causes hath 
been neglected, and passed in silence. And 
therefore the natural phih.sophy of Democri- 



' Thy ways shall not be striiightened, and thou 
shalt not have a stumbling-block in thv course. 



AD VA^^ CEMENT OF LEAHNING. 



US. 



tus and some others, (who did not suppose a 
mind or reason in the frame of things, but 
attributed the form thereof able to maintain 
itself, to infinite essays or proofs of nature, 
which they term fortune,) seemeth to me, as 
far as I can judge by the recital and frag- 
ments which remain unto us, in particulari- 
ties of physical causes, more real and better 
inquired than that of Aristotle and Plato; 
whereof both intermingled final causes, the 
one as a part of theology, and the other as a 
part of logic, which were the favourite studies 
respectively of both those persons. Not be- 
cause those final causes are not true, and 
worthy to be inquired, being kept within their 
own province ; but because their excursions 
into the limits of physical causes hath bred a 
vastness and solitude in that track. For 
otherwise, keeping their j)recincts and borders, 
men are extremely deceived if they think 
there is an enmity or repugnancy at all be- 
tween them. For the cause rendered, that 
the hairs about the eye-lids are for the safe- 
guard of the sight, doth not impugn the cause 
rendered, that pilosity is incident to orifices 
of moisture; " Muscosi fontes,"^ &c. Nor 
the cause rendered, that the firmness of hides 
is for the armour of the body against extremi- 
ties of heat or cold, doth not impugn the 
cause rendered, that contraction of pores is 
incident to the outwardest parts, in regard of 
their adjacence to foreign or unlike bodies; 
and so of the rest : both causes being true 
and compatible, the one declaring an inten- 
tion, the other a consequence only. 

Neither doth this call in question, or dero- 
gate from divine providence, but highly con- 
firm and exalt it. For as in civil actions he 
is the greater and deeper politician that can 
make other men the instruments of his will 
and ends, and yet never acquaint them with 
his purpose, so as they shall do it and yet not 
know what they do, than he that imparteth 
his meaning to those he employeth ; so is the 
wisdom of God more admirable when nature 
intendeth one thing, and providence draweth 
forth another, than if he had communicated 
to particular creatures and motions the cha- 
racters and impressions of his providence. 
And thus much for Metaphysique : the latter 

1 Mossy fountains. 



part whereof I allow as extant, but wish it 
confined to its proper place. 

Nevertheless there remaineth yet another 
part of natural philosophy, which is commonly 
made a principal part, and holdeth rank with 
physique special and metaphysique, which is 
Mathematique ; but I think it more agreeable 
to the nature of things, and to the light of 
order, to place it as a branch of metaphy- 
sique; for the subject of it being quantity, 
(not quantity indefinite, which is but a rela- 
tive, and belongeth to ''philosophia prima,''^ 
as hath been said, but quantity determined 
or proportionable), it appeareth to be one of 
the essential forms of things ; as that that is 
causative in nature of a number of etfects; 
insomuch as we see, in the schools both of 
Democritus and of Pythagoras, that the one 
did ascribe figure to the first seeds of things, 
and the other did suppose numbers to be the 
principles and originals of things ; and it is 
true also that of all other fomris, as we under- 
stand forms, it is the most abstracted and 
separable from matter, and therefore most 
proper to metaphysique ; which hath like- 
wise been the cause why it hath been better 
laboured and inquired than any of the other 
forms, which are more immersed in matter. 

For it being the nature of the mind of man, 
to the extreme prejudice of knowledge, to 
delight in the spacious liberty of generalities, 
as in a champain region, and not in the inclo- 
sures of particularity ; the mathematics of 
all other knowledge were the goodliest fields 
to satisfy that appetite. 

But for the placing of this science, it is not 
much material : only we have endeavoured, 
in these our partitions, to observe a kind of 
perspective, that one part may cast light upon 
another. 

The Mathematics are either pure or mixed. 
To the pure mathematics are those sciences 
belonging which handle quantity determi- 
nate, merely severed from any axioms of 
natural philosophy ; and these are two, 
Geometry and Arithmetic ; the one han- 
dling quantity continued, and the other dis- 
severed. 

Mixed hath for subject some axioms or 
parts of natural philosophy, and considereth 

2 Elementary philosophy. 



iil 



ADVANCEMENT OF LEAIINIXG. 




[Archimedes.— Group from Raffaelle's School of Athens.] 



quantity determined, as it is auxiliary and 
incident unto them. 

For many parts of nature can neither be 
invented with sufficient subtilty, nor demon- 
strated with sufficient perspicuity, nor accom- 
modated unto use with sufficient dexterity, 
v/ithout the aid and intervening of the 
mathematics ; of which soi-t are perspective, 
music, astronomy, cosmography, architec- 
ture, enginery, and divers others. 

In the mathematics I can report no defi- 
cience, except it be that men do not suffi- 
ciently understand the excellent use of the 
pure mathematics, in that they do remedy 
and cure many defects in the wit and facul- 
ties intellectual. For if the wit be too dull, 
they sharpen it; if too wandering, they fix 
it ; if too inherent in the sense, they abstract 
it. So that as tennis is a game of no use in 
itself, but of great use in respect it maketh a 
quick eye and a body ready to put itself into 
all postures ; so in the mathematics, that use 
which is collateral and intervenient is no less 



worthy than tliat which is principal and in- 
tended. And as for the mixed mathematics, 
I may only make this prediction, that there 
cannot fail to be more kinds of them, as 
nature grows further disclosed. Thus much 
of natural science, or the part of nature spe- 
culative. 

For Natural Prudence, or the part o])era- 
tive of natural philosophy, we will divide it 
into three parts, experimental, philosophical, 
and magical ; which three parts active have 
a correspondence and analogy with tlie 
three parts speculative, natural liistory, phy- 
sique, and metaphysique : for many opera- 
tions have been invented, sometimes by a 
casual incidence and occurrence, sometimes 
by a purposed experiment : and of t]u)se 
which have been found by an intentional 
experiment, some have been found out by 
varying or extending the same experiment, 
some by transferring and compounding divers 
experiments the one into tiie other, which 
kind of invention an empiric may manage. 



ADVANCEMENT OF LEARNING. 



145 



Again, by the knowledge of physical 
causes tliere cannot fail to follow many 
iiulicatious and designations of nev/ par- 
ticulars, if men in their speculation will 
keep one eye upon use and practice. But 
these are but coastings along tlie shore, " pre- 
mendo littus iniquum :''^ for, it seemeth to 
me there can hardly be discovered any 
radical or fundamental alterations and inno- 
vations iu nature, either by the fortune and 
essays of experiments, or by the light and 
direction of physical causes. If, therefore, 
we have reported metaphysique deficient, it 
must follow that we do the like of natural 
magic, which hath relation thereunto. For 
as for the natural magic whereof now there 
is mention in books, containing certain 
credulous and superstitious conceits and 
observations of sympathies and antipathies, 
and hidden properties, and some frivolous 
experiments, strange ratlier by disgiiisement 
tlian in themselves, it is as far dillering in 
truth of nature irom such a knowledge as we 
require, as the story of King Arthur of 
Britain, or Hugh of Bourdeaux, diiiers from 
Cscsar's Commentaries in truth of story. 
For it is manifest that C^sar did greater 
things " de vero'"^' than those imaginary 
heroes were feigned to do ; but lie did them 
not in that fabulous manner. Of this kind 
of learning the fable or I x ion was a figure, 
who designed to enjoy Juno, tire goddess of 
power; and instead of her had copulation 
witli a cloud, of which mixture were be- 
gotten centaurs and chimeras. 

So whosoever shall entertain higli and 
vaporous imaginations, instead of a laborious 
and sober inquiry of truth, shall beget hopes 
and b2liefs of strange and impossible shapes. 
And llierefoie we may note in these sciences 
which hold so much of imagination and 
belief, as this degenerate natural magic, 
alchemj', astrology, and the like, that in their 
propositions the description of the mean is 
ever more monstrous than the pretence or end. 
For it is a thing more probable, that he that 
knoweth well the natures of weight, of colour, 
of pliant and fragile in respect of the hammer, 
of volatile and fixed in respect of the fire 

1 By keeping too close to a dangerous sliore. 

2 Iu reality. 



and the rest, may superinduce upon some 
metal the nature and form of gold by such 
mechanique as belongeth to tlie production 
of the natures afore rehearsed, than that some 
grains of the medicine projected should in a 
few moments of time turn a sea of quick- 
silver or other material into gold : so it is 
more pr;)bable that he that knoweth the 
nature of arefaction, the nature of assimilation 
of nourishment to the thing nourished, the 
manner ot" increase and clearing of spirits, 
the manner of the depredations which spirits 
make upon the humours and solid part?, 
shall by ambages o f diets, bathings, anoint- 
ings, medicines, motions, and the like, ]nolong 
life, or restore some degree of yovith or 
vivacity, than that it can be done with the 
use of a few drops or scruples of a liquor or 
receipt. To conclude, therefore, the true 
natural magic, v/hich is that great liberty 
and latitude of operation which dependeth 
upon the knowledge of forms, I may report 
deficient, as the relative thereof is. 

To which part, if we be serious, and 
incline not to vanities and plausible discourse, 
besides the deriving and deducing the opera- 
tions themselves from metaphysique, tliere 
are pertinent two points of much purpose, 
the one by way of preparation, the other by 
way of caution : the first is, that there bv3 
made a calendar, resembling an inventory of 
theestate of man, containing alltlie^inventions, 
being the works or fruits of nature or art, 
which are now extant, and whereof man ig 
already possessed ; out of which doth natu- 
rally result a note, what things are yet held 
impossible, or not invented; which calendar 
will be the more artificial and serviceable, if 
to every reputed impossibility j-^ou add what 
thing is extant which cometh the nearest in 
degree to that impossibility; to the end 
that by these optatives and potentials man's 
inquiry may be the more awake in deducing 
direction of works from the speculation of 
causes : and secondly, that those experiments 
be not only esteemed which have an im- 
mediate anci present use, but those principally 
which are of most universal consequence for 
invention of other experiments, and those 
Avhich give most light to the invention of 
causes; for the invention of the mariner's 
needle, which giveth the direction, is of no 



146 



ADVANCEMENT OF LEARNING. 



less benefit for navigation tlian the invention 
of tlie sails whicli give the motion. 

Thus ha\e I passed throvigli natural phi- 
losophy, and the deficiences thereof; wherein 
if I have differed from the ancient and 
received doctrines, and thereby shall move 
contradiction, — for my part, as I affect not 
to dissent, so I purjiose not to contend. If it 
be truth, 
" Non canimus surdis, respondent omnia sylvBD :"' 

The voice of nature vpill consent, whether 
the voice of man do or not. And as Alex- 
ander Borgia was wont to say of the expe- 
dition of the French for Naples, that they 
came with chalk in their hands to mark up 
their lodgings, and not with weapons to fight; 
so I like better that entry of truth which 
cometh peaceably, with chalk to mark up 
those minds which are capable to lodge and 
harbour it, than that which cometh with 
pugnacity and contention. 

But there remaineth a division of natural 
philosophy according to the report of the 
inquiry, and nothing concerning the matter 
or subject; and that is positive and consi- 
derative ; when the inquiry reporteth either 
an assertion or a doubt. These doubts or 
" non liquets"'^ are of two sorts, particular 
and total. For the first, we see a good 
example thereof in Aristotle's Problems, 
which deserved to have had a better con- 
tinuance; but so nevertheless as there is 
one point whereof warning is to be given 
and taken. The registering of doubts hath 
two excellent uses : the one, that it saveth 
philosophy from errors and falsehoods ; wlien 
that which is not fully appearing is not 
collected into assertion, whereby error might 
draw enor, but is reserved in doubt : the 
other, that the entry of doubts is as so many 
suckers or sponges to draw use of knowledge ; 
insomuch as that which, if doubts had not 
preceded, a man should never liave advised, 
but passed it over without note, is, by the 
suggestion and solicitation of doubts, made to 
be attended antl applied. But both these 
commodities do scarcely countervail an in- 
convenience which will intrude itself, if it 

1 We sing not to tlie deaf; for all around 

The echoing woods and dells send back the sound. 
3 Imperfect i)roofs. 



be not debarred ; which is, that when a doubt 
is once received, men labour rather how to 
keep it a doubt still, than how to solve it; 
and accordingly bend their wits. Of tliis 
we see the familiar example in lawvers aiid 
scholars, both wliich, if they have once ad- 
mitted a doubt, it goeth ever after authorised 
for a doubt. But that use of wit and know- 
ledge is to be allowed, which laboureth to 
make doubtful things certain, and not those 
which labour to make certain things doubt- 
ful. Therefore these calendars of doubts I 
commend as excellent things; so that there 
be this caution used, that when they be 
thoroughly sifted and brought to resolution, 
they be from thenceforth omitted, discarded, 
and not continued to cherish and encourage 
men in doubting. To which calendar of 
doubts or i)roblems, I advise be annexed 
another calendar, as much or more material, 
which is, a calendar of popular errors: I 
mean chiefly in natural history, such as 
pass in speech and conceit, and are never- 
theless apparently detected and convicted of 
untruth ; that man's knowledge be not 
weakened nor imbased by such dross and 
vanit)\ As for the doubts or '• non liquets," 
general, or in total, I luulei-stand those dif- 
ferences of opinions touching the principles of 
nature, and tlie fundamental points of the 
same, which have caused the diversity of 
sects, schools, and philosophies, as that of 
Empedocles, Pythagoras, Democritus, Par- 
menides, and the rest. For although Aristotle, 
as though he had been of the race of the Otto- 
mans, though he could not reign except the 
first thing he did he killed all his brethren ; 
yet to those that seek truth and not magis- 
trality, it cannot but seem a matter of great 
profit, to see before them the several opinions 
touching the foundations of nature : not for 
any exact truth that can be expected in those 
theories; for as tlie same pha?nomena in 
astronomy are satisfied by tlie received as- 
tronomy of the diurnal motion, and the 
proper motions of the planets, with their 
eccentrics and epicycles, and likewise by 
the theory of Copernicus who supposed the 
earth to move, (and the calculations are 
idifl'erently^ agreeable to both,) so the ordi- 



^ " Without any difference.'' The progress 



of 



ADVANCEMENT OF LEARNING. 



147 



nary face and view of experience is many 
times satisfied by several theories and philoso- 
phies; whereas to find the real trvith re- 
quireth another manner of severity and atten- 
tion. For as Aristotle saith, that children 
at the first will call every woman mother, 
but afterwards they come to distinguish 
according to truth, so experience, if it be 
in childhood, will call every philosophy 
mother, but when it cometh to ripeness, it 
will discern the true mother. So, as in the 
niean time it is good to see the several 
glosses and opinions upon nature, whereof, 
it may be, every one in some one jjoint hath 
seen clearer than his fellows, therefore, I 
wisli some collection to be made, painfully 
and understandingly, "de antiquis philoso- 
phiis,'"^ out of all the possible light wliich 
I'emaineth to us of them : which kind of 
work I find deficient. But here I must give 
warning, that it be done distinctly and 
severally ; the philosophies of every one 
throughout by themselves, and not by titles 
packed and fagotted up together, as hath 
been done by Plutarch. For it is the har- 
mony of a philosophy in itself which giveth 
it light and credence ; whereas if it be singled 
and broken, it will seem more foreign and 
dissonant. For as when I read in Tacitus 
the actions of Nero, or Claudius, with cir- 
cumstances of times, inducements, and oc- 
casions, I find them not so sti-ange ; but 
when I read them in Suetonivis and Tran- 
quillus, gathered into titles and bundles, and 
not in order of time, they seem more mon- 
strous and incredible: so is it of any philo- 
sophy reported entire, and dismembered by 
articles. Neither do I exclude opinions of 
latter times to be likewise represented in this 
calendar of sects of philosophy, as that of 
Theophrastus Paracelsus, eloquently reduced 
into a hai-mony by the pen of Severinus the 
Dane ; and that of Tilesius, and his scholar 
Donius, being as a pastoral philosophy, full 
of sense, but of no great depth ; and that of 
Fracastorius, who, though he pretended not 
to make any new philosophy, yet did use the 
absoluteness of his own sense upon the old ; 



physical science since the days of Bacon fully 
demonstrated the Copemican system. 
' On the ancient systems of philosophy. 



and that of Gilburtus our countryman, who 
revived, with some alterations and demonsti-a- 
tions, the opinions of Xenophanes ; and any 
other worthy to be admitted. 

Thus have we now dealt with two of the 
three beams of man's knowledge; that is 
" Radius directus,"'^ which is referred to na- 
ture, "Radius refractus,"^ which is referred 
to God ; and cannot report ti-uly because of 
the inequality of the medium : there restetli 
" Radius refiexus,"''* whereby man beholdeth 
and contemplateth himself. 

We come therefore now to that knowledge 
whereunto the ancient oracle directeth us, 
which is the knowledge of ourselves; which 
deserveth the more accurate handling, by 
how much it toucheth us more nearly. This 
knowledge, as it is the end and term of 
natural philosophy in the intention of man, 
so notwithstanding, it is but a portion of 
natural philosophy in the continent of 
nature : and generally let this be a rule, that 
all partitions of knowledges be accepted 
rather for lines and veins, than for sections 
and separations; and that the continuance 
and entireness of knowledge be preserved. 
For the contrary hereof hath made particular 
sciences to become barren, shallow, and 
erroneous, while they have not been nou- 
rished and maintained from the common 
fountain. So we see Cicero the orator com- 
plained of Socrates and his school, that he 
;vas the first that separated philosophy and 
rhetoric ; whereupon rhetoric became an 
empty and verbal art. So we may see that 
tlie opinion of Copernicus touching the rota- 
tion of the earth, which astronomy itself can- 
not con-ect, because it is not repugnant to 
any of the phaenomena, yet natural philo- 
sophy may correct. So we see also that the 
science of medichie, if it be destituted and 
forsaken by natural philosophy, it is not 
much better than an empirical practice. 
With this reservation therefore we proceed to 
Human Philosophy, or Humanity, which 
hath two parts: the one considereth man 
segregate, or distributively ; the other con- 
gregate, or in society. So is human philo- 
sophy eitiier simple and particular, or 



2 The direct ray. 3 The refracted ray. 

* The reflected ray. 

L 2 



148 



ADVANCEMENT OF LEARNING. 



conjugate and civil. Humanity particular 
consisteth of the same parts whereof man 
consisteth ; that is, of knowledges which 
respect the body, and of knowledges that 
respect the mind ; hut before we distribute 
so far, it is good to constitute. For I do 
take the consideration in general, and at 
large, of human nature to be fit to be eman- 
cipate, and made a knowledge by itself: not 
so much in regard of those delightful and 
elegant discourses which have been made of 
the dignity of man, of his miseries, of his 
state and life, and the like adjuncts of his 
common and undivided nature ; but chiefly 
in regard of the knowledge concerning the 
sympathies and concordances between the 
mind and body, which being mixed, can- 
not be properly assigned to the sciences of 
either. 

This knowledge hath two branches : for as 
all leagues and amities consist of mutual 
intelligence and mutual offices, so this league 
of mind and body hath these two parts ; how 
the one discloseth the other, and how the one 
worketh upon the other: Discovery, and 
Impression. The former of these hath be- 
gotten two arts, both of prediction or pre- 
notion ; whereof the one is honoured with the 
inquiry of Aristotle, and the other of Hip- 
pocrates. And although they have of later 
time been used to be coupled with supersti- 
tious and fantastical arts, yet being purged 
and restored to their true state, they have 
both of them a solid ground in nature, and a 
profitable use in life. The first is physiog- 
nomy, which discovereth the disposition of 
the mind by the lineaments of the body : the 
second is the exposition of natural dreams, 
which discovereth the state of the body by 
the imaginations of the mind. In the former 
of these I note a deficience. For Aristotle 
hath very ingeniously and diligently handled 
tlie factures of the body, but not the gestures 
of the body, which are no less comprehen- 
sible by art, and of greater use and advan- 
tage. For the lineaments of the body do 
disclose the disposition and inclination of the 
mind in general ; but the motions of the 
countenance and parts do not only so, but 
do fvirther disclose the present humour and 
stale of the mind and will. For as your 
majesty saith most aptly and elegantly, •' As 



the tongue speaketh to tlie ear, so the gesture 
speaketh to tlie eye.'' And therefore a num- 
ber of subtle persons, whose eyes do dwell 
upon the faces and fashions of men, do well 
know tlie advantage of tiiis observation, as 
being most part of their ability; neither can 
it \)C denied, but that it is a great discovery 
of dissimulations, and a great direction in 
business. 

The latter branch, touchuig impression, 
hath not been collected into art, but hath 
been handled dispersedly; and it hath the 
same relation or antistroplie that the former 
hath. For the consideration is double : 
" Either how, and how far the humours and 
aifects of the body do alter or work upon the 
mind ; or again, how and how far the pas- 
sions or apprehensions of the mind do alter o? 
work upon the body." The former of these 
hath been inquired and considered as a part 
and appendix of medicine, but much move as 
a part of religion or superstition. For the 
physician prescribeth ernes of the mind in 
phrensies and melancholy passions; and pre- 
tendeth also to exhibit medicines to exhila- 
rate the mind, to confirm the courage, to 
clarify the wits, to corroborate the memory, 
and the like : but the scruples and supersti- 
tions of diet and other regimen of the body 
in the sect of the Pythagoreans, in the heresy 
of the Manicheans, and in the law of Maho- 
met, do exceed. So likewise the ordinances 
in the ceremonial law, interdicting the eat- 
ing of the blood and fat, distinguishing 
between beasts clean and unclean for meat, 
are many atid strict. Naj' the faith itself 
being clear and serene from all clouds of 
ceremony, yet retaineth the use oflixstings, 
abstinences, and other macerations and 
humiliations of the body, as things real, anil 
not figurative. The root and life of all 
which prescripts is, besides the ceremony, the 
consideration of that dependency which the 
affections of the mind are sulmiitted unto 
upon the state and disposition of the body. 
And if any man of weak judgment do con- 
ceive that this suffering of the mind from the 
body doth either question the immortality or 
derogate from the sovereignty of the soul, he 
may be taught in easy instances, that the 
infant in the mother's womb is compatible 
with the motlier and yet separable; the most 



ADVANCEMENT OF LEARNING. 



149 



absulnte monarch is sometimes led by his 
servants and yet without subjection. As for 
the reciprocal knowledge, which is the opera- 
tion of the conceits and passions of the mind 
upon the body, we see all wise physicians, 
in the prescriptions of their regimens to their 
joatients, do ever consider " accidentia 
animi "' ^ as of great force to further or 
hinder remedies or recoveries : and more 
especially it is an inquiry of great depth and 
worth concerning imagination, how and how 
far it altereth the body proper of the imagi- 
iiant. For altliough it hath a manifest 
power to hurt, it followeth not it hath the 
same degree of power to help ; no more than 
a man can conclude, that because there be 
pestilent airs, able suddenly to kill a man in 
health, therefore there should be sovereign 
airs, able suddenh'- to cure a man in sick- 
ness. But the inquisition of this part is of 
great use, though it needeth, as Socrates said, 



" a Delian diver," being difficult and pro- 
found. But unto all this knowledge " de 
communi vinculo,"^ of the concordances 
between the mind and the body, that part of 
inquiry is most necessary, which considereth 
of the seats and domiciles which the several 
faculties of the mind do take and occupate 
in the organs of the body ; v/hich knov/ledge 
hath been attempted, and is controverted, 
and deserveth to be much better inquired. 
For the opinion of Plato, who placed the un- 
derstanding in the brain, animosity (which 
he did unfitly call anger, having a greater 
mixture with pride) in the heart, and con- 
cupiscence or sensuality in the liver, de- 
serveth not to be despised ; but much less to 
be allowed. So then we have constituted, as 
in our own wish and advice, the inquiry 
touching human nature entire, as a just por- 
tion of knowledge to be handled apart. 

The knowledge that concerueth mail's body 




[yEsculai uis. — Antique Bust.] 



is divided as the good of man's body is di- 
vided, unto which it referreth. The good 
of man's body is of four kinds, health, beauty, 
strength, and pleasure: so the knowledges 
are medicine, or art of cure : art of decora- 
tion, which is called cosmetique; art of acti- 
vity, which is called athletique ; and art 
voluptuary, which Tacitus truly calletli 
<• eruditus luxus."'^ This subject of man's 



Accidents of the mind. 



2 Erudite luxury'. 



body is of all other things in nature most 
susceptible of remedy ; but then that remedy 
is most susceptible of error. For the same 
subtil ty of the subject doth cause large pos- 
sibility and easy failing ; and therefore the 
inquiry ought to be the more exact. 

To speak therefore of medicine, and to re- 
sume that we have said, ascending a little 
higher: the ancient opinion that man was 

2 Of the common bond. 



150 



ADVANCEMENT OF LEARNING. 



itiicrocosmus, an abstract or model of the 
world, hath been fantastically strained by Pa- 
racelsus and thealcliemists, as if there were to 
be found in man's bodj'^ certain correspon- 
dences and parallels, which should have 
respect to all varieties of things, as stars, 
planets, minerals, which are extant in the 
great world. But thus much is evidently true, 
that of all substances which nature hath pro- 
duced, man's body is the most extremely 
compounded : for we see herbs and plants are 
nourished by earth and water ; beasts for the 
most part by herbs and fruits ; man by the 
flesh of beasts, birds, fishes, herbs, grains, 
fruits, water, and the manifold alterations, 
dressings, and preparations of the several 
bodies, before they come to be his food and 
aliment. Add hereunto, that beasts have a 
more simple order of life, and less change of 
affections to work upon their bodies : whereas 
man in his mansion, sleep, exercise, passions, 
hath infinite variations: and it cannot be 
denied but that the body of man of all other 
things is of the most compounded mass. The 
soul on the other side is the simplest of sub- 
stances, as is well expressed : 

" Purumque veliquit 

^thcreum sensum atque aurai simplicis ignem."* 

So that it is no marvel though the soul so 
placed enjoy no rest, if that principle be true, 
that " Motus rerum est rapidus extra locum, 
placidus in loco." But to the purpose : this 
variable composition of man's body hath made 
it as an instrument easy to distemper ; and 
therefore the poets did v/ell to conjoin music 
and medicine in Apollo : because the office 
of medicine is but to tune this curious harp 
of man's body and to reduce it to harmony- 
So then the subject being so variable, hath 
made the art by consequence more conjectural ; 
and the art being conjectural liath made so 
much the more place to be left for imposture. 
For almost all other arts and scieiices are 
judged by acts, or master-pieces, as I may 
term them, and not by tlie successes and 
events. The lawyer is judged by the virtue 
of his pleading, and not by tlie issue of the 
cause. The master of the ship is judged by 
the directing his course aright, and not by 



Bnt incorrupt he left our heavenly part. 
And the pure flame God kindles in the heart. 



the fortune of the voyage. But the physician, 
and perhaps the politician, hath no particular 
acts demonstrative of his ability, but is 
judged most by the event; which is ever but 
as it is taken : for who can tell, if a patient 
die or recover, or if a state be preserved or 
ruined, whether it be art or accident? And 
therefore many times the impostor is prized, 
and the man of virtue taxed. Nay, we see 
tlie v.eakness and credulity of men is such, 
as tliey will often prefer a mountebank or 
witch before a learned physician. And there- 
fore the pacts were clear-sighted in discern- 
ing this extreme folly, when they made ^^scu- 
lapius and Circe brotlier and sister, both chil- 
dren of tile sun. as in the verses, jEn. vii. 
772: 

" Ipse repertnrem medicinac talis et artis 

Fulmiiie Piio-bigenam Stygias detrusit ad unda? :"- 

And again, JEn. vii. 11 : 

" Dives inaccessos ubi Solis filia lucos, &C.'"-' 

For in all times, in the opinion of the multi- 
tude, witches and old women and impostors 
have had a competition with physicians. And 
what followeth ? Even this, that physicians 
say to themselves, as Solomon expresseth it 
upon a higher occasion ; " If it l)efal to me 
as befalleth to the fools, why should I labour 
to be more wise'?'" And therefore I cannot 
much blame physicians, that they use com- 
monly to intend some other art or practice, 
which they fancy more than their profession. 
For you shall have of them antiquaries, poets, 
humanists, statesmen, merchants, divines, 
and in every of tliese better seen than in their 
profession ; and no doubt upon this ground, 
that they fhid that mediocrity and excellency 
in their art maketh no ditVercnce in protit or 
reputation towards their fortune; for the 
weakness of patients, and sweetness of life, 
and nature of ho})e. maketh men de|)end upon 
physicians with all their defects. But, never- 



2 Jove struck indignant, with his flaming dart, 
Apollo's sr>n, the founder of such art. 

3 Now near the shelves of Circe's shore they run, — 

Circe, tlie rich, the daughter of the Sun, — 
A dangerous coast ; this goddess wastes her days 
In joyous songs, the rocks resoimd l>er lays ; 
In spinning or the loom she spends the night. 
And cedar brands supply her father's light. 



adyainCe:mext of learning. 



151 



theless, these things which we have spoken of, 
are courses begotten between a little occasion, 
and a great deal of sloth and default ; for if 
we Avill excite and awake om- observation, we 
shall see in familiar instances what a pre- 
dominant faculty the subtilty of spirit hath 
over the variety of matter or form. Nothing 
more variable than faces and countenances; 
yet men can bear in memory the infinite dis- 
tinctions of them ; nay, a painter with a few 
shells of colours, and the benefit of his eye 
and habit of his imagination, can imitate 
them all that ever have been, are, or may be, 
if they were brought before him. Nothing 
more variable than voices ; yet men can like- 
wise discern tliem personally : nay, you shall 
have a buffoon or pantomimus, who will ex- 
press as many as he pleaseth. Nothing more 
variable than the differing sounds of words ; 
yet men have found the way to reduce them 
to a few simple letters. So that it is not the 
insufficiency or incapacity of man's mind, but 
it is the remote standing or placing thereof, 
that breedeth these mazes and incomprehen- 
sions : for as the sense afar off' is full of mis- 
taking, but is exact at hand, so is it of the 
understanding ; the remedy whereof is, not to 
quicken or strengthen the organ, but to go 
nearer to the object ; and therefore there is no 
doubt but if the physicians will learn and use 
the true approaches and avenues of nature, 
thej- may assume as much as the poet saith : 

" Et quoniam variant morbi, vaiiabimus artes; 
Mille mali species, mille salutis erunt.''i 

Which that they should do, the nobleness of 
their art doth deserve: well shadowed by the 
poets, in that they made ^sctdapius to be 
the son of the Sun, the one being the foun- 
tain of life, the other as the second stream : 
but infinitely more honoured by the example 
of our Saviour, who made the body of man 
the object of his miracles, as the soul Avas the 
object of his doctrine. For we read not that 
ever he vouchsafed to do any miracle about 
honour or money, except that one for giving 
tribute to Caesar: but only about the pre- 
6er\'ing, sustaining, and healing the body of 
man. 



1 Diseases vary, we must rarj- art, 

And thousand cures to thousand pains impart. 



Medicine is a science which hath been, as 
we have said, more professed than laboured, 
and yet more laboured than advanced ; the 
labour having been, in my judgment, rather 
in circle than in progression. For I find 
much iteration, but small addition. It con- 
sidereth causes of diseases, with the occasions 
or impulsions; the diseases themselves, with 
the accidents; and the cures, with the pre- 
servations. The deficiences which I think 
good to note, being a few of many, and those 
such as are of a more open and manifest 
nature, I will enumerate, and not place. 

The first is the discontinuance of the 
ancient and serious diligence of Hippocrates, 
which used to set down a narrative of the 
special cases of his patients, and how they 
proceeded, and how they were judged by 
recovery or death. Therefore having an 
example proper in the father of the art, I 
shall not need to allege an example foreign, 
of the wisdom of the lawyers, who are careful 
to report new cases and decisions for the 
direction of future judgments. This con- 
tinuance of ^Medicinal History I find defi- 
cient ; which I understand neither to be so 
infinite as to extend to every common case, 
nor so reserved as to admit none but wonders : 
for many things are nev/ in the manner, which 
are not new in the kind ; and if men will 
intend to observe, they shall find much 
worthy to observe. 

In the inquiry Avhich is made by anatomy 
I find much deficience : for they inquire of 
the parts, and their substances, figures, and 
collocations; but they inquire not of the 
diversities of the parts, the secrecies of the 
passages, and the seats or nestlings of the 
humours, nor much of the footsteps and im- 
pressions of diseases : the reason of which 
omission I suppose to be, because the first 
inquiry may be satisfied in the view of one or 
a few anatomies : but the latter, being com- 
parative and casual, must arise from the view 
of many. And as to the diversity of parts, 
there is no doubt but the facture or framing 
of the inward parts is as full of difference as 
the outward, and in that is the cause conti- 
nent of many diseases; which not being 
observed, they quarrel many times with the 
humom-s, which are not in fault; the fault 
being in the very frame and mechanic of the 



152 



ADVANCEMENT OF LEARNING. 



part-, which cannot })e removed by medicine 
alterative, but must be accommodate and 
palliate by diets and medicines familiar. As 
I'or the passages and pores, it is true which 
"was anciently noted, that the more subtle of 
tliem appear not in anatomies, because they 
are shut antl latent in dead bodies, tliough 
they be open and manifest in live : which 
being supposed, though the inhumanity of 
" anatomia vivorum'"' was by Celsus justly 
reproved ; yet in regard of the great use of 
this observation, the inquiry needed not by 
him so slightly to have been relinquished 
altogether, or referred to the casual practices 
of surgery ; but might have been well di- 
verted upon the dissection of beasts alive, 
■which notwithstanding the dissimilitude of 
their parts, may sufficiently satisfy this in- 
quiry. And for the humours, they are 
commonly passed over in anatomies as pur- 
gaments; Avhereas it is most necessary to 
observe wliat cavities, nests, and receptacles 
the humours do find in the parts, with the 
difi'ering kind of the humour so lodged and 
received. And as for the footsteps of diseases, 
and their devastations of the inward parts, 
imposthumations, exulcerations, discontinu- 
ations, putrefactions, consumptions, contrac- 
tions, extensions, convulsions, dislocations, 
obstrvxctions, repletions, together with all 
preternatural substances, as stones, carnosi- 
ties, excrescences, Avorms, and the like; they 
ought to have been exactly observed by 
multitude of anatomies, and the contribution 
of men's several experiences, and carefully 
set down, both historically, according to the 
appearances, and artificially, with a reference 
to the diseases and symptoms which result 
from tliem, in case where the anatomy is of a 
defunct patient; whereas now, upon opening 
of bodies, they are passed over slightly and 
in silence. 

In the inquiry of diseases, they do abandon 
the cures of many, some as in their nature 
incurable, and others as past tlie period of cure ; 
sothatSyllaand the triumvirs never proscribed 
so many men to die, as they do by their 
ignorant edicts: whereof numbers do escape 
Avith less ditliculty than they did in the 
Roman proscriptions. Therefore I will not 

^1 Anatoinv of the livini,'. 



doubt to note as a deficience, that they in- 
quire not the perfect cures of many diseases, 
or extremities of diseases; but pronouncing 
them incurable, do enact a law of neglect, 
and exempt ignorance from discredit. 

Nay further, I esteem it the oflice of a 
physician not only to restore health, but to 
mitigate pain and dolours ; and not only 
when such mitigation may conduce to re- 
covery, but when it maj' serve to make a 
fair and easy passage : for it is no small 
felicity which Augustus Caesar was wont to 
wish to himself, that same ''euthanasia;""'^ and 
which was specially noted in the death of 
Antoninus Pius, whose death was after the 
fashion and semblance of a kindly and 
pleasant sleep. So it is written of ICpicurus, 
that after liis decease was judged desperate, 
he drowned his stomach and senses with a 
large draught and ingurgitation of wine ! 
whereupon the epigram was made, " Hinc 
Stygias ebrius hausit aquas ;"'^ he was not 
sober enough to taste any bitterness of tin* 
Stygian water. But the physicians, contrari- 
wise, do make a kind of scruple and religion 
to stay witli the patient after the disease i> 
deplored: whereas, in my judgment, tliey 
ought both to inquire the skill, and to give 
the attendances, for tlie facilitating and 
assuaging of the pains and agonies of deatli. 

In the consideration of the cures of dis- 
eases, I find a deficience in the receipts of 
propriety, respecting tlie particular cures of 
diseases : for the physicians have frustrateil 
the fruit of tradition and experience by their 
magistralities, in adding, and taking out, and 
changing "quid pro quo,""* in their receipts, 
at their pleasures ; commanding so over tlie 
medicine, as the medicine cannot command 
over the diseases : for except it be treacle and 
mithridatum, and of late diascordium, and a 
few more, they tie themselves to no receipts 
severely and religiously : for as to the con- 
fections of sale which are in the shops, the} 
are for readiness, and not for ])ro])riety ; for 
they are u])on general intention of purging, 
opening, comibrting, altering, and not mucli 
appropriate to particular diseases : and this 

2 Happy death. 

3 lie was drunk wlion he tasted the St vidian 
waters. 

' One thin'' for another. 



ADVANCEMENT OF LEARNING. 



153 



is the cause Avliy empuics and old women 
are more happy many times in their cures 
tlian learned physicians, because they are 
more religious in holding their medicines. 
Therefore here is the deficience which I find, 
tliat physicians have not, partly out of their 
own practice, partly out of the constant pro- 
bations reported in books, and partly out of 
the traditions of empirics, set down and de- 
livered over certain experimental medicines 
for the cure of particular diseases, besides 
their own conjectural and magisti-al descrlji- 
tions. For as they were the men of the best 
composition in the state of Rome, which 
either being consuls inclined to the people, or 
being tribunes inclined to the senate ; so in 
the matter we now handle, they be the best 
physicians, which being learned incline to 
the traditions of experience, or being empirics 
incline to the methods of learning. 

In preparation of medicines, I do find 
strange, especially considering how mineral 
medicines have been extolled, and that they 
are safer for the outward than inward parts, 
that no man hath soright to make an imita- 
tion by art of natural baths and medlcinable 
fountains ; which nevertheless are confessed 
to receive their virtues from minerals : and 
not so oidy, but discerned and distinguished 
from what particular mineral they receive 
tincture, as sulphur, vitriol, steel, or the like : 
which nature, if it may be reduced to com- 
positions of art, both the variety of them will 
be increased, and the temper of them will be 
more commended. 

But lest I grow to be more particular than 
is agreeable either to my intention or to pro- 
portion, I will conclude this part with the 
note of one deliclence more, which seeTxieth to 
me of greatest consequence ; whlcli is, that 
tlie prescripts In use are too compendious to 
attain their end : for, to my understanding, 
it is a vain and flattering opinion to think 
any medicine can be so sovereign or so happy, 
as that the receipt or use of it can work any 
great effect upon the body of man. It were 
a strange speech, whicli, spoken, or spoken 
oft, should reclaim a man from a vice to 
which he were by nature subject : it is order, 
pursuit, sequence, and interchange of applica- 
tion, which is mighty in nature: which, 
although it require more exact knowledge in 



prescribing, and more precise obedience in 
observing, yet is recompensed with the magni- 
tude of eftects. And although a man Avould 
think, by the daily visitations of the phy- 
sicians, that there were a pursuance in the 
cure : yet let a man look into their prescripts 
and ministrations, and he shall find them but 
inconstancies and every day's devices, wlth- 
ovit any settled providence or project. Not 
that every scrupulous or superstitious prescript 
is effectual, no more than every straight way 
is the way to heaven ; but the truth of the 
direction must precede severity of observance. 

For Cosmetique, it hath parts civil, and 
parts effeminate : for cleanness of body was 
I ever esteemed to proceed from a due reverence 
to God, to society, and to ourselves. As for 
artificial decoration, it is well worthy of the 
deficiences whicli it hath; being neither fine 
enough to deceive, nor handsome to use, nor 
wholesome to please. 

For Athletique, I take the subject of it 
largely, that is to say, for any point of Ability 
whereunto the body of man may be brought, 
whether it be of activity, or of patience; Avhere- 
of activity hath two parts, strengtli and swift- 
ness; and patience likewise hath two parts, 
hardness against wants and extremities, and 
induraiice of ])alii or torment; whereof we see 
the practices in tumblers, in savages, and in 
those that sutler punishment : nay, if there be 
any other faculty which falls not witliin any of 
the former divisions, as in those that dive, 
that obtain a strange power of containing 
respiration, and the like, I refer it to this part. 
Of these things the practices are known, but 
the philosophy that concerneth them is not 
much inquired ; the ratlier, I think, because 
they are supposed to be obtained, either by 
an aptness of nature, which cannot be taught, 
or only by continual custom, which is soon 
prescribed : which though it be not true, yet 
I forbear to note any deficiences : for the 
Olympian games are down long since, and 
the mediocrity of these things is for use ; as 
for the excellency of tliem, it serveth for the 
most part but for mercenary ostentation. 

For arts of pleasure sensual, the chief de- 
ficience in them is of laws to repress them. 
For as it hath been well observed, that the 
arts which flourish in times while virtue is in 
growtli, are military ; and while virtue is 



154 



ADVANCEMENT OF LEARNING. 



in state, are liberal ; and while virtue is in 
declination, are volupfuary ; so I doubt that 
this age of the world is somewhat upon the 
descent of the wheel. With arts volup- 
tuary I couple practices joculary; for the 
deceiving of the senses is one of the pleasures 
of the senses. As for games of recreation, I 
hold them to belong to civil life and educa- 
tion. And tlius much of that particular 
human philosophy Avhicli concerns the body, j 
which is but the tabernacle of the mind. 

For Human Knowledge whicli concerns 
the Mind, it hath two parts; the one that 
inquireth of the substance or nature of the 
soul or mind, tlie other that inquireth of the 
faculties or functions thereof. Uiito the first 
of these, the considerations of the original of 
the soul, whether it be native or adventive, 
and how far it is exempted from laws of 
matter, and of the immortality thereof, and 
many other points, do appertain : which have 
been not more laboriously inquired than 
variously reported ; so as the travail therein 
taken seemeth to have been rather in a maze 
than in a way. But although I am of opi- 
nion that this knowledge may be more really 
and soundly inquired, even in nature, than 
it hath been ; yet I hold that in the end it 
must be bounded by religion, or else it will 
be subject to deceit and delusion : for as the 
substance of the soul in the creation was not 
extracted out of the mass of heaven and 
earth by the benediction of a " producat,""' but 
was immediately inspired from God : so it 
is not possible that it should be otherwise 
than by accident, subject to the laws of liea- 
ven and earth, which are (he subject of phi- 
losophy; and therefore the true knowledge 
of the nature and state of the soul mvist come 
by the same inspiration tliat gave the sub- 
stance. Unto this part of knowledge touch- 
ing the soul there be two appendices ; which, 
as they have been handled, have rather 
vapoured forth fables than kindled truth, 
divination and fascination. 

Divination hath been anciently and fitly 
divided into artificial and natural ; whereof 
artificial is, when the mind maketh a predic- 
tion by argument, concluding upon signs and 
tokens; natural is, when the mind hatli a 

* Let it bring forth. 



pr^sention by an internal power, without 
the inducement of a sign. Artificial is of 
two sorts; either when the argument is 
coupled with a derivation of causes, which is 
rational ; or when it is ordy grounded upon a 
coincidence of the efl'ect, which is exj)eri- 
mental : whereof the latter for the most part 
is superstitious ; such as were the heathen 
observ^ations upon the inspection of sacrifices, 
the flights of birds, the swarming of bees ; and 
such as was the Chaldean astrology, and the 
like. For artificial divination, the several 
kinds thereof are distiibuted amongst particu- 
lar knowledges. The astronomer hath his 
predictions, as of conjunctions, aspects, 
eclipses, and the like. The physician hath 
his predictions of death, of recovery, of the 
accidents and issues of diseases. The poli- 
tician hath his predictions; " O urbeni 
venalem, et cito perituram, si emptorera in- 
venerit!"""^ which stayed not long to be per- 
formed, in Sylla first, and after in Caesar. 
So as tliese predictions are now impertinent, 
and to be referred over. But the divination 
which springeth from the internal nature of 
the soul, is that which we now speak of; 
which hath been made to be of two sorts, 
primitive and by influxion. Primitive is 
grounded upon the supposition, that the 
mind, when it is withdrawn and collected 
into itself, and not difiused into the organs of 
the body, hath some extent and latitude of 
prenotion ; which tlierefore ajjjjeareth most in 
sleep, in extacies, and near death, and more 
rarely in waking apprehensions ; and is in- 
duced and furthered by those abstinences and 
observances which make the mind most to 
consist in itself: by influxion, is grounded 
upon the conceit that the mind, as a mirror 
or glass, should take illumination from the 
foreknowledge of God and spirits ; unto which 
the same regimen doth likewise conduce. 
For the retiring of the mind within itself, is 
the state which is most susceptible of divine 
influxions; save that it is accompanied 
in this case witli a fervency and elevation, 
wliich the ancients noted by fury, and not 
with a repose and quiet, as it is in the other. 
Fascination is the power and act of imagi- 

2 O, venal city that must soon perish if it find a 
purchaser 1 



ADYAXCEMENT OF LEAE.Ni:XG. 



155 



nation, intensive upon other bodies than the 
body of the imaginant : for of that we spake 
in the proper place : wherein the school of 
Paracelsus, and the disciples of pretended 
natural magic have been so intemperate, as 
they have exalted the power of the imagina- 
tion to be much one with the power of mi- 
racle-working faith ; others, that draw nearer 
to probability, calling to their view the secret 
passages of things, and specially of the con- 
tagion that passeth from body to body, do 
conceive it should likewise be agreeable to 
nature, that there should be some h-ansmis- 
sious and operations from spirit to spirit 
without the mediation of the senses ; v/hence 
the conceits have grown, now almost made 
civil, of the mastering spirit, and the force of 
confidence, and the like. Incident unto this 
is the inquiry how to raise and fortify the 
imagination : for if the imagination fortified 
have power, then it is material to know how 
to fortify and exalt it. And herein comes in 
crookedly and dangerously a palliation of a 
great part of cerenronial magic. For it may 
be pretended that ceremonies, characters, 
and charms, do work, not by any tacit or 
sacramental contract with evil spirits, but 
serve only to strengthen the imagination of 
him that useth it ; as images are said by the 
Roman cliurch to fix the cogitations, and 
raise the devotions of them that pray before 
them. But for mine own judgment, if it be 
admitted that imagination hath power, and 
that ceremonies fortify imagination, and that 
they be used sincerely and intentionally for 
tliat purpose ; yet I should hold them unlaw- 
ful, as opposing to that first edict which God 
gave unto man, " In sudore vultus comedes 
panem tuum."' For they propound those 
noble eflects, which God hath set forth unto 
man to be bought at the price of labour, to 
be attained by a few easy and slothful ob- 
servances. Deficiences in these knowledges 
I will report none, other than the general de- 
ficience, that it is not known how much of 
them is veritj^, and how much vanity. 

The knowledge which respecteth the facul- 
ties of the mind of man is of two kinds ; the 
one respecting his understanding and reason, 
and the other his will, appetite, and afiection ; 
whereof the iormer produceth position or de- 
cree, the latter action or execution. It is true 



that the imagination is an agent or '•'nun- 
cius,"^ in both provinces, both the judicial 
and the ministerial. For sense sendeth over 
to imagination before reason have judged : 
and reason sendeth over to imagination be- 
fore the decree can be acted : for imagination 
ever precedeth voluntary motion. Saving 
that this Janus of imagination hath differing 
faces : for the face towards reason hath the 
print of truth, but the face towards action 
hath the pruit of good ; which nevertheless 
are faces, 

" Quales decet esse sororum."^ 

Neitlier is the imagination simply and only 
a messenger ; but is invested with or at least- 
wise usurpeth no small authority in itself, 
besides the duty of the message. For it was 
well said by Aristotle, " That the mind hath 
over the body that commandment, Avhich the 
lord hath over a bondman ; but that reason 
hath over the imagination that commandment 
which a magistrate hath over a free citizen ;'' 
who may come also to rule in his turn. For 
we see that, in matters of faith and religion, 
we raise our imagination above our reason ; 
which is the cause why religion sought ever 
access to the mind by similitudes, types, 
parables, visions, dreams. And again, in all 
persuasions that are wrought by eloquence, 
and other impressions of like nature, which 
do paint and disguise the tiiie appearance of 
things, the chief recommendation unto reason 
is from the imagination. Nevertheless, be- 
cause I find not any science that doth pro- 
perly or fitly pertain to the imagination, I 
see no cause to alter the former division. 
For as for poesy, it is rather a pleasure or 
play of imagination, than a work or duty 
thereof. And if it be a work, we speak not 
now of such parts of learning as the imagina- 
tion produceth, but of such sciences as handle 
and consider of the imagination ; no more 
than we shall speak now of such knowledges 
as reason produceth, for that extendeth 
to all philosophy, but of such knowledges 
as do handle and inquire of the faculty of 
reason: so as poesy had its true place. As 
for the power of the imagination in nature, 



Messenger. 

As the faces of sisters should be. 



156 



ADVANCEMENT OF LEAr^NING. 



and the mariner of fortifying tiie same, we 
have mentioned it in the doctrine " De ani- 
ma,'"^ whereunto most fitly it belongeth. 
And lastly, i'or imaginative or ins-nuative 
reason, whicli is the subject of rhetoric, we 
think it best to refer it to the arts of reason. 
So theretore we content ourselves with the 
former division, that human philosophy, 
which respecteth the faculties of the mind of 
man, hath two parts, Rational and Moral. 

The part of Human Philosophy, v.hich is 
rational, is of all knowledges, to the mostwits, 
the least delightful, and seemeth but a net 
of subtilty and spinosity. For as it was 
truly said, that knowledge is " pabulum ani- 
mi ; ''^ so in the nature of men's appetite to 
this food, most men are of the taste and sto- 
mach of the Israelites in the desert, that 
would fain have returned "adoUas carnium," 
and v/ere weary of manna; Avhich, though it 
were celestial, yet seemed less nutritive and 
comfortable. So generally men taste well 
knowledges that are drenched in flesh and 
blood, civil history, morality, policy, about 
the which men's affections, praises, fortunes 
do turn and are conversant ; but this same 
" lumen siccum ''^ doth parch and offend 
most men's watery and soft natures. But, to 
speak truly of things as they are in worth, 
rational knowledges are the keys of all other 
arts ; for as Aristotle saith aptly and ele- 
gantly, " that the hand is the instrviment of 
insti'uments, and the mind is the form of 
forms : " so these be truly said to be the 
art of arts : neither do they only direct, 
but likewise confirm and strengthen; even as 
the habit of shooting doth not ovdy enable to 
shoot a nearer shoot, but also to draw a stronger 
bow. 

The arts intellectual are four in number ; 
divided according to the ends whereunto they 
are referred : for man's labour is to invent 
that which is sought or propounded : or to 
judge that which is invented; or to retain 
that which is judged; or to deliver over that 
v/hich is retained. So as the arts must be 
four ; art of inquiry or invention ; art of ex- 
amination or judgment ; art of custody or 
memory ; and art of elocution or tradition. 



1 Concerning the soul. 
2 Food of the mhid. ^ Thii-sty light. 



Invention is of two kinds, much differing : 
tlie one of arts and sciences ; and the other, of 
speech and arguments. The former of these 
I do report deficient; which seemeth to me 
to be such a deficience as if, in the making 
of an inventory touching the estate of a de- 
funct, it should be set down, that there is no 
ready money. For as money will fetch all 
other commodities, so this knowledge is that 
which should purchase all the rest. And 
like as the West Indies had never been dis- 
covered if the use of the mariner's needle had 
not been first discovered, though the one be 
vast regions, and the other a small motion ; 
so it cannot be found strange if sciences be 
no farther discovered, if the art itself of in- 
vention and discovery hath been passed over. 

That this part of knowledge is wanting, to 
my judgment standeth plaiidy confessed ; 
for first, logic doth not pretend to invent 
sciences, or the axioms of sciences, but pas.seth 
it over with a " cuique in sua arte creden- 
dum. " And Celsus acknowledgeth it 
gravely, speaking of the empirical and dog- 
matical sects of physicians, •' That medi- 
cines and cures were first found out. and then 
after the reasons and causes were discoursed ; 
and not the causes first found out, and by 
light from them the medicines and cures dis- 
covered." And Plato, in his Theaetetus, 
noteth well, " That particulars are infinite, 
and the higher generalities give no sutficient 
direction : and that the pith of all sciences, 
which maketh the artsnian differ from the in- 
expert, is in the middle propositions, which 
in every particular knowledge are taken from 
tradition and experience." And therefore 
we see, that they which discourse of the in- 
ventions and originals of things, refer them 
rather to chance than to art, and rather to 
beasts, birds, fishes, serpents, than to men. 

" Dictamnum genetrix Cretwa carpit ab Ida, 
Puberibus caulem foliis et flore comantem 
Purpureo : non ilia feris incogriiita capris 
Gramina, cum tergo volucres haesere sagittae. "* 



^ The passage describes Venus healing her son 
ilineas when he had been treacherously wounded 
by the Rutulians. It is thus translated by Dryden : 
IJut now the goddess-mother, mov'd with grief 
And piorcd m itli pity, hastens her relief; 
A branch of healing dittany she brought, 
Which in the Cretan lields.'with care she sought : 

[Rough 



ADYANCEME^^T OF LEARNING. 



157 



So that it was no marvel, the manner of an- 
tiquity "being to consecrate inventors, that the 
Egyptians had so few human idols in their 
temples, but almost all brute. 
" Oinnigenumque Deum monstra, et latrator Anubis, 
Contra Neptimum, et Venerem, coutiaque Miuer- 
vaTn,i"&c. 

And if you like better the tradition of the 
Grecians, and ascribe the first inventions to 
men ; yet you will rather believe that Pro- 
metheus first struck the flints, and marvelled 
at the spark, than that when he first struck the 
flints he expected the spark : and therefore we 
see the West Indian Prometlieus had no in- 
telligence with the European, because of the 
rareness with them of flint that gave the first 
occasion. So as it should seem that hitherto 
men are rather beholden to a wild goat for sur- 
gery, or to a nightingale for music, or to the 
ibis for some part of phj'sic, or to the pot-lid 
that flew open for artillery, or generally to 
chance or anything else, than to logic, for the 
invention of arts and sciences. Neither is the 
form of invention which Yirgil describeth 
much other : 

"lit vaiias usus mcditando extunderet artes 

Paulatim." '^ 
For if you observe the words well, it is no 
other method than that which brute beasts 
are capable of, and do pat in use ; which is a 
perpetual intending or practising some one 
thing, urged and imposed by an absolute ne- 
cessity of conservation of being : for so Cicero 
saith very truly, " Usus uni rei deditus et na- 
turam et artem sajpe vincit.''^ And therefore 
if it be said of men, 

' ' Labor omnia vincit 

Improbus, et duris urgens in rebus cgestas l"-" 

Rough is tlie stem, -wluch woolly leaves surround ; 

The leaves vitli flowers, the flowers with purple 
crown'd : 

Well known to wounded goats : a sure relief 

To draw the pointed steel, and ease the grief. 

J They worship gods of e\ery monstrous shape. 
The bull, the dog, the ibis, and the ape ; 
And set these horrid deities above 
The lovely progeny of mighty Jove. 

^ That old Experience pondering on its store 
And turning all its treasures o'er and o'er, 
By slow degrees should gain Invention's part 
And work its way to new aird woirdrous art. 

3 Experience and practice devoted to one subject, 
often overcome both nature and art. 

•• O'er all things labour triumphs in the end ; 
To urgent need all dithculties bend. 



it is likewise said of beasts, "Quis psittaco 
docuit suum ;^^a7^if'^ Who taught the raven 
in a drought to throw pebbles into a hollow 
tree, where she espied water, that the water 
might rise so as she might come to it? Who 
taught the bee to sail through such a vast sea 
of air, and to find the way from a field in flovv^er 
a great way ofi', to her hive ? W lio taught the 
ant to bite every grain of corn that she burieth 
in her hill, lest it should take root and grow ? 
Add then the Avord "extundere,"''^ which 
importeth the extreme difficulty, and the word 
"paulatim,''^ which importeth the extreme 
slowness, and we are where we were, even 
amongst the .^Egyptians' gods; there being 
I little left to the faculty of reason, and notliing 
I to the duty of art, for matter of invention, 
I Secondly, the induction which the logicians 
} speak of, and which seemeth familiar with 
I Plato (whereby the principles of sciences may 
j be pretended to be invented, and so the middle 
! propositions by derivation from the princi- 
ples ;) their form of induction, I say, is utterly 
vicious and incompetent : wherein their error 
is the fouler, because it is the duty of art to 
perfect and exalt nature ; but they contrariwise 
have wronged, abused, and traduced nature. 
For he that shall attentively observe how the 
mind doth gather this excellent dew of know- 
ledge, like unto that which the poet speaketh 
of, " Aerei mellis coelestia dona,' ^ distilling 
and contriving it out of particulars natural 
and artificial, as the flowers of the field and 
garden, shall find that the mind of herself by 
nature doth manage and act an induction 
much better than they describe it. For to 
conclude upon an enumeration of particulars 
without instance contradictory, is no conclu- 
sion, but a conjecture; for who can assure, in 
many subjects upon those particulars which 
appear of a side, that there are any other on 
the contrary side Avhich appear not ? As if 
Samuel should have rested upon those sons of 
Jesse which were brought before him, and 
failed of David, which was in the field. And 
this form, to say truth, is. so gross, as it 

5 Who taught its " good morrow" to the parrot? 
Persius answers, " Hunger, the master of art and 
bestower of genius." 

^ To work out. 

' By slow degrees. 

^ The celestial gifts of air-gathered honey. 



158 



ADVANCEMENT OF LEARNING. 



had not been possible for wits so subtile as 
liave managed these things to have offered it 
to the world, but that they hasted to their 
theories and dogmaticals, and were imperious 
and scornful towards particulars ; which their 
manner was to use but as "lictores et via- 
tores/'^ for sarjeants and whifflers, " ad sum- 
movendam turbam,"^ to make way and make 
room for their opinions, rather than in their 
true use and service. Certairdy it is a thing 
may toucli a man with a religious wonder, to 
see how the footsteps of seducement are the 
very same in divine and human ti-utli : for as 
in divine truth man cannot endure to become 
as a child ; so in human, they reputed the at- 
tending the inductions whereof we speak, as 
if it were a second infancy or childhood. 

Thirdly, allow some principles or axioms 
were rightly induced, yet nevertheless certain 
it is that middle propositions cannot be de- 
duced from them in subject of nature by syl- 
logism, that is, by touch and reduction of them 
to principles in a middle term. It is true 
that in sciences popular, as moralities, laws, 
and the like, yea, and divinity (because it 
pleaseth God to apply himself to the capa- 
city of the simplest), that form may have use ; 
and in natural philosophy likewise, by way of 
argument or satisfactory reason, "Quae assensum 
parit, operis effceta est :''^ but the subtilty of 
nature and operations Avill not be enchained 
in those bonds : for arguments consist of pro- 
positions, and propositions of words ; and words 
are but the current tokens or marks of popular 
notions of things; which notions, if they be 
grossly and variably collected out of particu- 
lars, it is not the laborious examinations 
either of consequences of arguments, or of the 
truth of propositions, that can ever correct that 
error, being as the physicians speak in the first 
digestion; and therefore it was not without 
cause, that so many excellent philosophers be- 
came sceptics and academics, and denied any 
certainty of knowledge or comprehension ; and 
held opinion, that the knowledge of man ex- 
tended oidy to appearances and probabilities. 
It is true that in Socrates it was supposed to 
be but a form of irony, " Scientiam dissimu- 

J Policemen and constables. 

2 To remove the crowd. 

3 When a proposition wins assent, it has done its 
work. 



lando simulavit :"■* for he used to disable his 
knowledge, to tlie end to enhance his know- 
ledge ; like the humour of Tiherius in his be- 
ginnings, that would reign but would not ac- 
knowledge so much : and in the later Academy, 
which Cicero embraced, this opinion also of 
" acatalepsia,"* I doubt, was not held sin- 
cerely : for that all those which excelled in 
'• copia"^ of speech seem to have chosen that 
sect, as that which was fittest to give glory to 
their eloquence and variable discourses; being 
rather like progresses of pleasure, than jour- 
neys to an end. But assuredly many scattered 
in both Academies did hold it in subtilty 
and integrity : but here was their chief error : 
they charged the deceit upon the senses : which 
in my judgment, notwithstanding all their 
cavillations, are veiy sufficient to certify and 
report h-uth, though not always immediately, 
yet by comparison, by help of instrument, and 
by producing and urging such things as are too 
subtile for the sense to some effect ccjmprehen- 
sible by the sense, and other like assistance. 
But they ought to have charged the deceit upon 
the weakness of the intellectual powers, and 
upon the manner of collectmg and concluding 
upon the reports of the senses. This I speak, 
not to disable the mind of man, but to stir it 
up to seek help : for no man, be he never so 
cunning or practised, can make a straight line 
or perfect circle by steadiness of hand, which 
may be easily done by help of a ruler or com- 
pass. 

This part of invention, concerning the in- 
vention of sciences I purpose, if God give me 
leave, hereafter to propoimd, having digested 
it into two i)arts; whereof the one I term 
" Experientia Literata,"'' and the otlier '• Inter- 
pretatio Naturae :"^ the former behig but a de- 
gree and rudiment of the latter. But I will 
not dwell too long, nor speak too great upon a 
promise. 

The invention of speech or argument is not 
properly an invention : for to invent is to dis- 
cover that we know not, and not to recover or 
resummon that which we already know : and 
the use of this invention is no other but, out of 



* He pretended to knowledge by concealing it. 

5 lucomprehensibleness. 

^ Fluency. 

^ Learned experience. 

^ The interpretation of Nature. 



ADYAXCEMENT OF LEARISING. 



159 



the knowledge whereof our mind is alreadj'^ 
possessed, to draw forth or call before us that 
which may be pertinent to the purpose which 
we take into oui- consideration. So as to speak 
truly, it is no invention, but a remembrance 
or suggestion with an application ; which is 
the cause why the schools do place it after 
judgment, as subsequent and not precedent. 
Nevertheless, because we do account it a chase 
as well of deer in an inclosed park as in a 
forest at large, and that it hath already ob- 
tained the name, let it be called invention : 
so as it be perceived and discerned, that the 
scope and end of this invention is readiness 
and present use of our knowledge, and not ad- 
dition or amplification thereof. 

To procure this ready use of knowledge 
there are two courses, Preparation and Sug- 
gestion. The former of these seemeth scarcely 
a part of knowledge, consisting rather of dili- 
gence than of any artificial erudition. And 
herein Aristotle wittily, but hurtfully, doth 
deride the sophists near his time, saying, 
" They did as if one that i)rofessed the art of 
shoemaking should not teach how to make a 
shoe, but only exhibit in a readiness a num- 
ber of shoes of all fashions and sizes."' But 
yet a man might reply, that if a shoemaker 
should have no shoes in his shop, but oidy 
work as he is bespoken, he should be weakly 
customed. But our Saviour, speaking of 
divine knowledge, saith, that the kingdom of 
heaven is like a good householder, that bring- 
eth fortli both new and old store ; and we see 
the ancient writers of rhetoric do give it in 
precept, that pleaders should have the places, 
whereof they have most continual use, ready 
handled in all the variety that may be ; as 
that, to speak for the literal interpretation of 
the law against equity, and conti-ary ; and to 
speak for presumptions and inferences against 
testimony, and contrary. And Cicero him- 
self, being broken unto it by great experience, 
delivereth it plainly, that whatsoever a man 
shall have occasion to speak of, if he will 
take the pains, he may have it in eft'ect pre- 
meditate, and handled, ''in thesi;"'^ so that 
when he cometh to a particular he shall have 
nothing to do, but to add names, and times, 
and places, and such other circumstances of 

1 As a prepared theme. 



individuals. We see likewise the exact dili- 
gence of Demosthenes ; who, in regard of the 
great force that the entrance and access into 
causes hath to make a good impression, had 
ready framed a number of prefaces for ora- 
tions and speeches. All which auth3rities 
and precedents may overweigh Aristotle's 
opinion, that would have us change a rich 
wardrobe for a pair of shears. 

But the nature of the collection of this 
provision or preparatory store, though it be 
common both to logic and rhetoric, yet 
having made an entry of it here, where it 
came first to be spoken of, I think fit to refer 
over the further handling of it to rhetoric. 

The other part of invention, which I term 
suggestion, doth assign and direct us to cer- 
tain marks or places, which may excite our 
mind to return and produce such knowledge 
as it hath formerly collected, to the end we 
may make use thereof. Neither is this use, 
truly taken, only to furnish argument to dis- 
pute probably with others, but likewise to 
minister unto om- judgment to conclude 
aright -within ourselves. Neither may these 
places serve only to prompt our invention, 
but also to direct our inquiry. For a faculty 
of wise interrogating is half a knowledge. 
For as Plato saith, '• Whosoever seeketh, 
knoweth that which he seeketh for in a gene- 
ral notion : else how shall he know it when 
he hath found itf and therefore the larger 
your anticipation is, the more direct and 
compendious is your search. But the same 
places which will help us what to produce of 
that which we know already, will also help 
us, if a man of experience were before us, 
what questions to ask ; or, if we have books 
and authors to inshuct us, what points to 
search and revolve ; so as I cannot report 
that this part of invention, which is that 
which the schools call topics, is deficient. 

Nevertheless, topics are of two sorts, gene- 
ral and special. The general we have spoken 
to ; but the particular hath been touched by 
some, but rejected generally as inartificial 
and variable. But leaving the humour 
which hath reigned too much in the schools, 
which is, to be vainly subtle in a few things 
which are within their command, and to 
reject the rest ; I do receive particular topics, 
(that is, places or directions of invention and 



160 



ADVAXCEMElsT OF LEARNING. 



inquiry in every particular knowledge,) as 
things of great use, being mixtures of logic 
witli the matter of sciences; for in these it 
holdetli, " Ars inveniendi adolescit cum in- 
ventis ;" ^ for as in going of a way, we do not 
only gain that ])art of the way which is 
passed, but we gain the better sight of that 
part of the way which remaineth: so every 
degree of proceeding in a science giveth a 
light to that which followeth; which light if 
we strengtlien by drawing it forth into ques- 
tions or places of inquiry, we do greatly ad- 
vance our pursuit. 

Now we pass unto the arts of Judgment, 
which handle the natures of proofs and de- 
monstrations ; wliich as to induction hath a 
coincidence with invention; for in all induc- 
tions, whether in good or vicious form, the 
same action of the mind which inventeth, 
judgeth ; all one as in the sense ; but other- 
wise it is in proof by syllogism ; for the proof 
being not immediate, but by mean, the in- 
vention of tlie mean is one thing, and the 
judgment of the consequence is another; the 
one exciting only, the other examining. 
Therefore, for tlie real and exact form of 
judgment, we refer ourselves to that which we 
have spoken of " Interpretation of nature." 

For the other judgment by syllogism, as it 
is a thing most agreeable to the mind of man, 
so it hath been vehemently and excellently 
laboured ; for the nature of man doth ex- 
tremely covet to have somewhat in his under- 
standing fixed and immoveable, and as a 
rest and su])port of the mind. And, there- 
fore, as Aristotle endeavoureth to prove, that 
in all motion there is some point quiescent ; 
and as he elegantly expoundeth the ancient 
fal>le of Atlas, that stood lixed, and bare up 
the heaven from falling, to be meant of the 
poles or axle-tree of heaven, whereupon the 
conversion is accomplished : so assuredly 
men have a desire to have an Atlas or axle- 
tree within to keep them from fluctuation, 
which is like to a perpetual peril of falling; 
therefore men did hasten to set down some 
principles abovxt which the varietj'^ of their 
disputations might turn. 

So then this art of judgment is but the 

^ The art of invention incrcises with tlie exorcise 
of the process. 



reduction of propositions to principles in a 
middle term : the ])rinciples to be agreed by 
all and exempted from argument ; the middle 
term to be elected at the liberty of every 
man's invention ; the reduction to be of two 
kinds, direct and inverted; the one when the 
proposition is reduced to the principle, which 
they term a probation ostensive: the other, 
when tlu; contradictory of the proposition is 
reduced to the contradictory of the prin- 
ciple, which is that which they call *• per 
incommodum,* "^ or pressing an absurdity ; 
tlie number of middle terms to be as the pro- 
position standeth degrees more or less re- 
moved from the principle. 

But this art hath two several metliods of 
doctrine, the one by way of direction, the 
other by way of caution : the former frameth 
and setteth down a true Ibrm of consequence, 
by the variations and deflections from which 
errors and inconsequences may be exactly 
judged; toward the composition and structure 
of which form, it is incident to handle the 
parts thereof, whicli are propositions, and tlie 
parts of propositions, which are simjile words : 
and this is that part of logic which is com- 
prehended in the analytics. 

The second method of doctrine was intro- 
duced for expedite use and assurance sake; 
discoverhig the more subtle forms of sophisms 
and illaqueations with their redargutions, 
which is that which is termed Blenches. For 
although in the more gross sorts of fallacies it 
happeneth, as Seneca maketh the comjkarison 
well, as in juggling feats, which though we 
know not how they are done, yet we know 
well it is not as it seemeth to be : yet the 

1 more subtle sort of them doth not only put a 

I man beside his answer, but doth many times 

j abuse his judgment. 

This part concerning Elenches^ is excel- 

I lently handled by Aristotle in precept, but 
more excellently by Plato in example, not 

I onh' in the persons of the sophists, but even 
in Socrates himself; who professing to allirm 
nothing, but to inlirm that which v/as aflirmed 
by another, hath exactly expressed all the 
forms of objection, fallacy, and redargution. 
And although we have said that the use of 
this doctrine is for redargution, yet it is 



2 Indirect proof. 



3 Cautions in argument. 



ADVANCEMENT OF LEARNING. 



161 



manifest the degenerate and corrupt use is for 
caption and contradiction, which passeth for 
a great faculty, and no doubt is of very great 
advantage : though the difference be good 
which was made between orators and so- 
phisters, that the one is as the greyhound, 
which hath his advantage in the race, and 
the other as the hare, which hath her advan- 
tage in tlie turn, so as it is the advantage of 
the weaker creature. 

But yet further, this doctrine of Elenches 
hath a more ample latitude and extent than 
is perceived ; namely, unto divers parts of 
knowledge; whereof some are laboured and 
others omitted. For first, I conceive, though 
it may seem at first somewhat strange, tliat 
that part which is variably referred, some- 
times to logic, sometimes to metaiDhysics, 
touching the common adjuncts of essences, is 
but an elench : for the great sophism of all 
sophisms being equivocation or ambiguity of 
words and phrase, (especially of such words 
as are most general, and intervene, in every 
inquiry.) it seemeth to me that the true and 
fruitful use, leaving vain subtilties and specu- 
lations, of the inquiry of majority, minority, 
priority, posteriority, identity, diversity, pos- 
sibility, act, totality, parts, existence, priva- 
tion, and the like, are but wise cautions 
against ambiguities of speech. So again the 
distribution of things into certain tribes, which 
we call categories or predicaments, are but 
cautions against the confusion of definitions 
and divisions. 

Secondly, there is a seducement that work- 
eth by the strength of the impression, and not 
by the subtilty of the illaqueation ; not so 
much perplexing the reason as overruling it 
by power of the imagination. But tliis part 
I think more proper to handle when I shall 
speak of rhetoric. 

But lastly, there is yet a much more im- 
portant and profound kind of fallacies in the 
mind of man, which I find not observed or 
inquired at all, and think good to place here, 
as that which of all others appertainetli most 
to rectify judgment : the force whereof is such, 
as it doth not dazzle or snare the understand- 
ing in some pai'ticulars, but doth more gene- 
rally and inwardly infect and corrupt the 
state thereof. For the mind of man is far 
from the nature of a clear and equal glass, 



wherein the beams of things should reflect 
according to their true incidence ; nay, it is 
rather like an enchanted glass, full of super- 
stition and imposture, if it be not delivered 
and reduced. For this purpose, let us con- 
sider the false appearances that are imposed 
upon us by the general nature of the mind, 
beholding them in an example or two ; as 
first, in that instance which is the root of all 
superstition, namely, That to the nature of 
the mind of all men it is consonant for the 
afiirmative or active to affect more than the 
negative or privative: so that a few times 
hitting or presence countervails ofttimes 
failing or absence ; as was well answered by 
Diagoras to him that showed him in Neptune's 
temple the great number of pictures of such 
as had escaped shipwreck and had paid their 
vows to Neptune, saying, '' Advise, now, you 
that think it folly to invocate Neptune in 
tempest :'" " Yea, but," saith Diagoras, " where 
are they painted that are drowned?" Let us 
behold it in another instance, namely, That 
the spirit of man, being of an equal and uni- 
form substance, doth usually suppose and 
feign in nature a greater equality and uni- 
formity than is in ti'uth. Hence it cometh that 
the mathematicians cannot satisfy themselves, 
except they reduce the motions of the celestial 
bodies to perfect circles, rejecting spiral lines, 
and labouring to be discharged of eccentrics. 
Hence it cometh, that whereas there are many 
things in nature, as it were '' monodica, sui 
juris ;"'^ yet the cogitations of men do feign 
unto them relatives, parallels, and conjugates, 
whereas no such thing is ; as they have feigned 
an element of fire, to keep square with earth, 
water, and air, and the like: nay, it is not 
credible, till it be opened, what a number of 
fictions and fancies the similitude of human 
actions and arts, together with the making of 
man "■' communis mensura,''^ have brought 
into Natural Philosophy; not much better 
than the heresy of the Anthropomorphites, 
bred in the cells of gross and solitary monks, 
and the opinion of Epicurus, answerable to 
the same in heathenism, Avho supposed the 
gods to be of human shape. And therefore 
^'elleius the Epicurean needed not to have 

1 Solitary instances, self-revealed. 
- A common measure. 



162 



ADVANCEMENT OF LEARNING. 



asked why God should have adorned the 
lieavcns -vvilh stars, asifhehad])eenanyl']dilis,' 
one (hat should have set forth some magnifi- 
cent shows or plays. For if that great Work - 
master had been of a human disposition, he 
would have cast the stars into some pleasant 
and beautiful works and orders, like the frets 
jn the roofs of houses ; whereas one can scarce 
iind a posture in square, or triangle, or straiglit 
line, amongst such an infinite ntimber; so 
differing a harmony there is between the spirit 
of man and the spirit of Natui e. 

Let us consider again the false appearances 
imposed upon us by every man's own indivi- 
dual nature and custom, in that feigned sup- 
position that Plato maketh of the cave ; for 
certainly, if a child were continued in a grot 
or cave under the earth until maturity of age, 
and .came suddenly abroad, he would have 
strange and absurd imaginations. So in 
like manner, althougli our persons live in the 
view of heaven, yet our spirits are included 
in the caves of our own complexions and cus- 
toms, which miruster unto us infinite errors 
and vain opinions, if they be not recalled to 
examination. But hereof we have given many 
examples in one of the errors, or peccant hu- 
mours, which we ran briefly over in our first 
bock. 

And lastly, let us consider the false appear- 
ances that are imposed upon us by words 
which are framed and applied according to 
the conceit and capacities of the vulgar sort : 
and although we think we govern our words 
and prescribe it well " Loquendum ut vulgus, 
sei'.tiendum ut sapientes,'"^ yet certain it is 
that words, as a Tartar's bow, do shoot back 
upon the understanding of tlie wisest, and 
mightily entangle and pervert tlie judgment; 
so as it is almost necessary, in all controversies 
and disputations, to imitate the wisdom of the 
matliematicians, in setting down in the very 
beginning the definitions of our words and 
terms, that others may know how we accept 
and understand them, and whether they con- 
cur with us or no. For it cometh to pass, for 
■want of this, that we are sure to end there 
where we ought to have begun, which is, in 



' Superintendent of public works. 

'^ To speak with the vulgar, and tliiuk with the 



questions and differences about words. To 
conclude, therefore, it mvist be confessed tliat 
it is not possible to divorce ourselves from 
these fallacies and false appearances, because 
they are inseparable from our nature and con- 
dition of life ; so yet nevertheless the cau- 
tion of them (for all clenches, as was said, 
are but cautions) doth extremely import the 
true conduct of human judgment. The par- 
ticular clenches or cautionsagainst these three 
false appearances I find altogether deficient. 

There remaineth one part of judgment of 
great excellency, which to muie understand- 
ing is so slightly touched as I may report that 
also deficient; which is the application of the 
differing kinds of proofs to the differing kinds 
of subjects ; for, there being but four kinds of 
demonstratioi:s. tliat is, by tlie immediate 
consent of the mind or sense, by induction, by 
sophism, and by congruity (which is that 
which Aristotle calleth demonstration in orb 
or circle, and not '-a notioribus'"^), every of 
tlieso hath certain subjects in the matter of 
sciences, in which respectively they have 
chiefest use ; and certain others, from which 
respectively they ought to be excluded ; and 
the rigour and curiosity in requiring the 
more severe proofs in some things, and cliieHy 
the facility in contenting ourselves with tlie 
move remiss proofs in others, hath been 
amongst the greatest causes of detriment and 
hinderance to knowledge. The distributions 
and assignations of demonstrations, according 
to the analogy of sciences, I note as deficient. 

The custody or retaining of knowledge is 
either in writing or memory ; whereof writing 
hath two parts, the nature of the character, and 
the order of the entry ; for the art of characters, 
or other visible notes of words or things, it hath 
nearest conjugation with grammar ; and there- 
fore I refer it to the due place : for tlie dispo- 
sition and collocation of that knowledge which 
we preserve in writing, it consisteth in a good 
digest of commonplaces; wherein I am not 
ignorant of the prejudice imputed to the use 
of commonplace-books, as causing a retarda- 
tion of reading, and some sloth or relaxation 
of memory. But because it is but a counter- 
feit thing in knowledges to be forward anil 
pregnant, except a man be deep and full, I 

3 From thmgs better known. 



ADVANCEMENT OF LEARNING. 



163 



hold the entry of commonplaces to be a 
matter of great use and essence in studymg, 
as that v.'hich assureth " copia"^ of Invention, 
and contracteth judgment to a strength. But 
this is true, that, of the methods of common- 
places that I have seen, there is none of any 
sufTicIent worth; all of them carrying merely 
the face of a school, and not of a world ; and 
referring to vulgar matters and pedantical 
divisions, without all life or respect to action. 

For the other principal part of the custody 
of knowledge, v.'hich is Memory, I find that 
faculty in my judgment weakly inquired 
of. An art there is extant of it; but it 
seemeth to me that there are better precepts 
than that art, and better practices of that 
art than those recei\ed. It is certain the art, 
as it is, may be raised to points of ostentation 
prodigious : but in use, as it is now managed, 
it is barren, (not burdensome, nor dangerous 
to natural memory, as is imagined, but 
barren,) that is, not dexterous to be applied 
to the serious iise of business and occasions. 
And therefore I make no more estimation of 
repeating a great number of names or words 
upon once hearing, or tlie pouring forth of a 
number of verses or rhymes ex tempore, or 
the making of a satirical simile of everything, 
or the turning of everything to a jest, or the 
falsifying or contradicting of everything by 
cavil, or the like, (whereof in the faculties of 
the mind there is great " copia,"^ and such 
as by device and practice may be exalted to 
an extreme degree of wonder.) than I do of 
the tricks of tumblers, funambuloes,^ bala- 
dines ;■* the one being the same in the mind 
that the other is in the body, matters of 
strangeness without worthiness. 

This art of Memory is but built upon 
two intentions; the one prenotion, the other 
emblem. Prenotion dischargeth the indefi- 
nite seeking of that we would remember, and 
directeth us to seek in a narrow compass, 
that is, somewhat that hath congruit}^ with 
our place of memory. Emblem reduceth 
conceits intellectual to images sensible, which 
strike the memory more ; out of which 
axioms, may be drawn much better practice 
than that in use : and besides which axioms. 



' Abundance. 

3 Kope-cU'.ncer: 



• Abvmdance. 

* Postiirc-niasters. 



there are divers more touching help of 
memory, not inferior to them. But I did in 
the beginning distinguish, not to report those 
things deficient which are but only ill 
managed. 

There remaineth the fourth kind of rational 
knowledge, which is transitive, concerning 
the expressing or transferring our knowledge 
to others ; which I will term by the general 
name of tradition or delivery. Tradition 
hath three piirts; the first concerning the 
organ of ti'adition ; the second concerning 
the method of tradition ; and the third con- 
cerning the illustration of tradition. 

For the organ of tradition, it is either 
speech or writing : for Aristotle saith well, 
" Words are the images of cogitations, and 
letters are the images of words ;'" but yet it 
is not of necessity that cogitations be ex- 
pressed by the medium of words. For what- 
soe\er is capable of sufficient diflerences, and 
those perceptible by the sense, is in natm-e 
competent to express cogitations. And 
therefore we see m the commerce of barbarous 
])eoi5le that understand not one another's 
language, and in the practice of divers that 
are dumb and deaf, that men's minds are 
expressed in gestures, though not exactly, 
yet to serve the turn. And we understand 
further, that it is the use of China, and the 
kingdoms of the high Levant, to write iu 
characters real, which express neither letters 
nor words in gross, but things or notions; 
insomuch as comitries and provinces which 
miderstand not one another's language can 
nevertheless read one another's v.'ritings, be- 
cause the characters are accepted more gene- 
rally than the languages do extend; and 
therefore they have a vast multitude of cha- 
racters, as many, I suppose, as radical words. 

These notes of cogitations are of two sorts; 
the one when the note hath some similitude 
or congruity with the notion : the other "' ad 
placitum,"^ having force only by contract 
or acceptation. Of the former sort are 
hieroglyphics and gestures. For as to hiero- 
glyphics, things of ancient use, and embraced 
chiefly by the -^Egyptians, one of the most 
ancient nations, they are but as continued 
impresses and emblems. And as for gestures. 



At vdll. 



M 2 



161 



ADVANCEMENT OF LEARNING, 



they are as transitory hieroglyphics, and are 
to hieroglyphics as words spoken are to words 
written, in that tliey abide not ; but they 
have eveiTnore, as well as tlie other, an 
affinity with the things signified ; as Periander, 
being consulted with how to preserve a 
tyranny newly usurped, bid the messenger 
attend and report what he saw him do ; and 
went into his garden and topped all the 
highest flowers : signii'ying that it consisted 
in the cutting oft" and keeping low of the 
nobility and grandees. " Ad placitum,"' 
are the characters real before mentioned, and 
words : although some have been willing by 
curious inquiry, or rather by apt feigning, to 
have derived imposition of names from 
reason and intendment; a speculation ele- 
gant, and, by reason it searcheth into anti- 
quity, reverent; but sparingly mixed with 
truth, and of small fruit. This portion of 
knowledge, touching the notes of things, and 
cogitations in general, I find not inquired, 
but deficient. And although it may seem 
of no great use, considering that words and 
writings by letters do far excel all the other 
ways ; yet because this part concerneth, as 
it were, the mint of knowledge, (for words 
are the tokens current and accepted for con- 
ceits, as moneys are for values, and that it is 
fit men be not ignorant that moneys may be 
of another kind than gold and silver,) I 
thought good to propound it to better inquiry. 
Concerning speech and words, the consider- 
ation of them hath produced the science of 
Grammar : for man still striveth to rein- 
tegrate himself in those benedictions, from 
which by his fault he hath been deprived ; 
and as he hath striven against the first general 
curse by the invention of all other arts, so 
hath he sought to come forth of tlic second 
general curse, which was the confusion of 
tongues, by the art of grammar : whereof 
the use in a mother-tongue is small, in a 
foreign tongue more, but most in such 
foreign tongues as have ceased to be vulgar 
tongues, and are turned only to learned 
tongues. The duty of it is of two natures ; 
the one ])0})ular, which is for the speedy and 
perfect attaining languages, as Avell for inter- 
course of sjjeech as for luiderstanding of 
authors ; the other philosoi)hical, examining 
the power and nature of Avords, as they are 



the footsteps and prints of reason : which 
kind of analogy l)etween words and reason is 
handled " sparsim," ^ brokeidy, though not 
entirely ; and therefore I cannot report it 
deficient, though I tliink it very worthy to 
be reduced into a science by itself. 

Unto grammar also belongeth, as an ap- 
pendix, the consideration of the accidents of 
words; which are measure, sound, and eleva- 
tion or accent, and the sweetness and harsh- 
ness of them ; whence hath issued some 
curious observations in rhetoric, but chiefly 
poesy, as we consider it, in respect of the 
verse and not of the argument : wherein 
though men in learned tongues do tie them- 
selves to the ancient measures, yet in modem 
languages it seemeth to me as free to make 
new measures of verses as of dances : for a 
dance is a measured pace, as a verse is a 
measured speech. In these things the sense 
is better judge than the art; 

" Cociiae fercula uostrse 
Mallem convms quam placuisse cocis."^ 

And of the servile expressing antiquity in an 
unlike and unfit subject, it is well said, 
" Quod tempore antiquum videtur, id incon- 
gruitate est niaxime novum. "^ 

For ciphers, they are commonly in letters 
or alphabets, but may be in words. The 
kinds of ciphers, besides the simple ciphers, 
with changes, and intermixtures of nulls 
and non-significants, are many, according to 
the natvire or rule of the infolding, wheel- 
ciphers, key-ciphers, doubles, &c. But the 
virtues of them, whereby they are to be jire- 
ferred, are three ; that they be not laborious 
to write and read ; that they be impossible 
to decipher; and, in some cases, that they be 
without suspicion. The highest degree 
whereof is to write "omnia per omnia;"'* 
which is undoubtedly possible with a pro- 
portion quintuple at most of the writing 
infolding to the writing infolded, and no 
other restraint wliatsoever. This art of 



' In frairmonts. 

2 In .jucigini,' of dinner this rule is the best : 

Not what pleases the cook, but what pleasis 

the sjuest. 

3 Wlial soenis to be aneiont is really innovation, 
from its inapplicability to modern times. 

* All things by all thing's. 



ADVANCEMENT OF LEARNING. 



165 



ciphering hatli for relative an art of deci- 
phering, by supposition unprofitable, but, as 
things are, of great use. For suppose tliat 
ciphers were well managed, there be multi- 
tudes of them which exclude tlie decipherer. 
But in regard of the rawness and unskilful- 
ness of the hands through which they pass, 
the greatest matters are many times carried 
in the weakest ciphers. 

In the enumeration of these private and 
retired arts, it may be thought I seek to 
make a great muster-roll of sciences, naming 
them for show and ostentation, and to little 
other purpose. But let those which are 
skilful in them judge whether I bring them 
in only for appearance, or whether in that 
which I speak of them, though in few marks, 
there be not some seed of proficience. And 
this must be remembered, that, as there be 
many of great account in their countries and 
provinces, which, when they come up to the 
seat of the estate, are but of mean rank and 
scarcely regarded ; so these arts, being here 
placed with the principal and supreme 
sciences, seem petty things : yet to such as 
have chosen them to spend their labours and 
studies in them they seem great matters. 

For the method of tradition, I see it hath 
moved a controversj'^ in our time. But as in 
civil business, if there be a meeting, and men 
fall at words, there is commonly an end of 
the matter for that time, and no proceeding at 
all; so in learning, where there is much con- 
troversy, there is many times little inquiry. 
For this part of knowledge of method seemeth 
to me so weakly inquired as I shall report it 
deficient. 

Method hath been placed, and that not 
amiss, in logic, as a part of judgment: for as 
the doctrine of syllogisms comprehendeth the 
rules of judgment upon that which is invented, 
so the doctrine of method containeth the 
rules of judgment upon that which is to be 
delivered; for judgment precedeth delivery, 
as it followeth invention. Neither is the 
method or the nature of the tradition mate- 
rial only to the use of knowledge, but like- 
wise to the progression of knowledge : for since 
ihe labour and life of one man cannot attain 
to perfection of knowledge, the wisdom of the 
tradition is that which inspireth the felicity of 
continuance atid proceeding. And therefore 



the most real diversity of method is of me- 
thod referred to use, and method referred to 
progression : whereof the one may be termed 
magistral, and the other of probation. 

The latter whereof seemeth to be "via de- 
serta et interclusa.""^ For, as knowledges are 
now delivered, there is a kind of contract of 
errror between tlie deliverer and the receiver ; 
for he that delivereth knowledge desireth to 
deliver it in such form as may be best be- 
lieved, and not as may be best examined ; 
and he that receiveth knowledge desireth 
rather present satisfaction than expectant 
inquiry ; and so rather not to doubt than not 
to err : glory making the author not to lay 
open his weakness, and sloth making the dis- 
ciple not to know his strength. 

But knowledge that is delivered as a thread 
to be spun on ought to be delivered and in- 
timated, if it were possible, in the same method 
wherein it was invented ; and so is it pos- 
sible of knowledge induced. But in this same 
anticipated and prevented knowledge no man 
knoweth how he came to the knowledge which 
he hath obtained. But yet, nevertheless, "se- 
cundum majus et minus,"'^ a man may re- 
visit and descend unto the foundations of 
his knowledge and consent ; and so trans- 
plant it into another, as it grew in his own- 
mind. For it is in knowledges as it is in 
plants : if you mean to use the plant, it 
is no matter for the roots ; but if you mean 
to remove it to grow, then it is more assured 
to rest upon roots than slips ; so the delivery 
of knowledges, as it Is now used, is as of fair 
bodies of trees without the roots — good for the 
carpenter, but not for the planter. But if 
you will have sciences grow, it is less matter 
for the shaft or body of the tree, so you look 
Avell to the taking up of the roots : of which 
kind of delivery the method of the mathe- 
matics, in that subject, hath some shadow ; 
but generally I see it neither put in use nor 
put in inquisition, and therefore note it for 
deficient. 

Another diversity of method there is, which 
hath some affinity with the former, used in 
some cases by the discretion of the ancients, 
but disgraced since by the impostures of many 



1 A desert and secluded way. 

2 According to its being gi-eater or less. 



1G6 



ADVANCEMENT OF LEARNING. 



vain persons, who have made it as a false 
liglit for their counterfeit merchandizes; and 
that is, enigmatical and disclosed. The pre- 
tence whereof is, to remove the vulgar capa- 
cities from being admitted to the secrets of 
knowledges, and to reserve them to selected 
auditors, or wits of such sharpness as can 
pierce the veil. 

Another diversity of method, whereof the 
consequence is great, is the delivery of know- 
ledge in aphorisms, or in methods; wherein 
we may observe that it hath been too much 
taken into custom, out of a few axioms or 
observations upon any subject to make a 
solemn and formal art, filling it with some 
discourses, and illustrating it with examples, 
and digesting it into a sensible method : but 
the writing in aphorisms hath many excel- 
lent virtues, whereto the writing in method 
doth, not approach. 

For first, it trieth the writer, whether he be 
superficial or solid ; for aphorisms, except 
they should be ridiculous, cannot be nnade 
but of the pith and heart of sciences ; for dis- 
course of illustration is cut off; recitals of 
examples are cut off; discourse of connexion 
and order is cut off; descriptions of practice 
are cut off; so there remaineth nothing to fill 
the aphorisms but some good quantity of ob- 
servation : and therefore no man can suf- 
fice, nor in reason will attempt to write apho- 
risms, but he that is sound and grounded. 
But in methods, 

" Tantiim series juncturaque pollet, 
Taiitum de medio sumptis accedit honoris;"' 

as a man shall make a great show of an art 
which, if it were disjointed, would come to 
little. Secondly, methods are more fit to Avin 
consent or belief, but less fit to point to 
action : for they carry a kind of demonstra- 
tion in orb or circle, one part illuminating 
another, and therefore satisfy ; but particulars, 
being dispersed, do best agree with dispersed 
directions. And lastly, aphorisms, repre- 
senting a knowledge broken, do invite men 
to inquire faither; whereas methods, car- 
rying the show of a total, do secure men, as 
if they were at farthest. 

' Skill and arrangement can such cliarms bestow 
That commonplaces make a glorious sliow. 



Another diversity of method, which is 
likewise of great weight, is the handling of 
knowledge by assertions and their proofs, or 
by questions and tlieir determinations ; the 
latter kind whereof, if it be immoderately 
followed, is as prejudicial to the proceeding 
of learning as it is to the proceeding of 
an aim)' to go about to besiege ever}' little 
fort or hold. For if the field be kept, and 
the sum of the enterprise pursued, those 
smaller things will come in of themselves : 
indeed a man would not leave some import- 
ant piece with an enemy at his back. In 
like manner, the use of confutation in the de- 
livery of sciences ought to be very sparing ; 
and to serve to remove strong preoccupations 
and prejudgments, and not to minister and 
excite disputations and doubts. 

Another diversity of method is. according 
to the subject or matter which is handled ; 
for there is a great difference in delivery of 
the mathematics, which are the most ab- 
stracted of knowledges, and policy, which is 
the most immersed : and howsoever conten- 
tion hath been moved touching a iniiformity 
of method in multiformity of matter, yet 
we see how that opinion, besides the weak- 
ness of it, hath been of ill desert towanls 
learning, as that Avhich taketh the way to 
reduce learning so certain empty and barren 
generalities; being but the very husks and 
shells of sciences, all the kernel being forced 
out and expulsed with the torture and press 
of the method : and tlierefore, as I did alljw 
well of particular topics for invention, so I 
do allow likewise of particular methods of 
tradition. 

Another diversity of judgment in the 
delivery and teaching of knowledge is, ac- 
cording unto the light and presuppositions 
of that Avhich is delivered; for that kno-.v- 
ledge which is new and foreign from 
opinions received is to be delivered in au- 
otlier form than tliat thai is agreeable and 
familiar; and therefore Aristotle, when he 
thinks to tax Democritus, doth in truth com- 
mend him, where he saith, '' If we sh lU 
indeed dispute, and not follow after simili- 
tudes,"' &.C. For those whose conceits are 
seated in popular opinions need only but to 
prove or dispute; but those whose conceits are 
beyond popular opinions have a double 



ADVANCEMENT OF LEARNING. 



167 



labour; the one to make themselves con- 
ceived, and the other to pi'ove and demon- 
strate : so that it is of necessity with them 
to have recourse to similitudes and transla- 
tions to express tliemselves. And therefore 
in the infancy of learning, and in rude 
times, ^vhen those conceits which are now 
ti-ivial were then new, the world was full of 
parables and similitudes ; for else would men 
either have passed over without mark, or 
else rejected for paradoxes, that which was 
oifered before tliey had understood or judged. 
So in divine learning, we see how frequent 
parables and tropes ai-e : for it is a rule," That 
whatsoever science is not consonant to presup- 
positions must pray in aid of similitudes." 

There be also other diversities of methods, 
vulgar and received : as that of resolution or 
analysis, of constitution or systasis, of con- 
cealment or cryptic, &c., which I do allow 
well of, though I have stood upon those 
which are least handled and observed. All 
which I have remembered to this purpose, 
because I would erect and constitute one 
general inquiry, which seems to me defi- 
cient, touching the wisdom of ti-adition. 

But unto this part of knowledge concerning 
methods doth farther belong not only the 
architectm-e of the whole frame of a ^vork, 
but also the several beams and columns 
thereof; not as to their stuff, but as to 
their quantity and figure : and therefore 
method considereth not only the disposition 
of the argument or subject, but likewise the 
propositions : not as to their truth or matter, 
but as to their limitation and manner. For 
herein Ramus merited better a great deal 
in reviving the good rules of propositions, 
Kx^oKav t^Stov xbcto, <rayro;,^ &C., than he 
did in intioducing the canker of epitomes; 
and yet (as it is the condition of human 
things that, according to the ancient i'ables, 
"The most precious things have the most 



_ 1 This is the strictly logical or dialectic deSni- 
tion of a universal rule," or/as the sclioolmeu some- 
times called it, a catholic precept ; namely, that it 
should apply to all the parts, be independent of any 
other proposition, and fully express the whole 
meaning. Ramus thus translates it into Latin': " De 
omni, per se; uuiversaliter primum.." The test is 
also applied to the adequacy of the definition of 
universul terms. 



pernicious keepers'") it was 'so that the 
attempt of the one made him fall upoa the 
other. For he had need be well conducted 
that should design to make axioms conver- 
tible, if he make them not withal circular, 
and "non promovent,"' or incurring into 
themselves : but yet the intention was ex- 
cellent. 

The other considerations of method, con- 
cerning propositions, are chiefly touching the 
utmost propositions, which limit the dimen- 
sions of sciences ; tor every knowledge may 
be fitly said, besides the profundity (which 
is the ti-uth and substance of it, that makes it 
solid), to have a longitude and a latitude; 
accounting the latitude towards other sci- 
ences, and the longitude towards action; 
that is, from the greatest generality to the 
most particular precept : the one giveth rule 
how far one knowledge ought to intermeddle 
within the province of another, which is the 
rule they call K.a.ia.u-of' the other giveth 
rirle unto Avhat degree of particularity a 
knowledge should descend : which latter I 
find passed over in silence, being in my 
judgment the more material; for certainly 
there must be somewhat left to practice ; 
but how much is wortliy the inquiry. We 
see remote and superficial generalities do 
but ofl'er knowledge to scorn of practical 
men ; and are no more aiding to practice 
than an Ortelius"s universal map is to direct 
the way between London and York. The 
better sort of rules have been not unfitly 
compared to glasses of steel unpolished, 
Avhere you may see the images of things, 
but first they must be filed: so the rules 
will help, if they be laboured and polished 
by practice. But how crystaline they may 
be made at tlie first, and how far forth they 
may be polislied aforehand, is the question ; 
the inquiry whereof seemeth to me deficient. 

There hath been also laboured and put in 
practice a method, wdiich is not a lawful 
method, but a method of imposture ; wliich 
is, to deliver knowledges in such manner as 
men may speedily come to make a show of 



2 A proposition existing by itself, such as an 
axiom or definition, and incapable of being de- 
composed like hypothetic, exceptive, comparative, 
and desitive propositions. 



168 



ADVANCEMENT OF LEARNING. 



learning who have it not: such was the 
travail of Raymundus Lullius in making 
that ait which bears his name; not unlike 
to some books of typocosmy,^ which have 
been made since; being nothing but amass 
of words of all arts, to give men countenance. 



that tliose which use the terms might be 
thought to understand the art ; which col- 
lections are much like a fripper's or broker's 
shop, that hath ends of everything, but no- 
thing of worth. 

Now we descend to that part which con- 




[Rhetoric— Raffaellc] 



cerneth the illustration of tradition, compre- 
hended in that science which we call Rhe- 
toric, or art of eloquence ; a science excel- 
lent, and excellently well laboured. For 
although in true value it is inferior to wis- 
dom, (as it is said by God to Moses, when 
he disabled himself for want of this faculty, 
" Aaron shall be thy speaker, and thou shalt 
be to him as God,") yet with people it is 
the more mighty : for so Solomon saith, 
"Sapiens corde appellabitur prudens, sed 
dulcis eloquio majora reperiet ;""^ signifying 
tliat profoundness of wisdom will help a man 
to a name or admiration, but that it is elo- 
quence that prevaileth in an active life. 
And as to the labouring of it, the emulation 
of Aristotle with the rhetoricians of his time. 



J Emblematic knowledge. 

2 The wise in heart shall be called prudent ; and 
the sweetness of the lips increaseth learning. 



and the experience of Cicero, hath made 
them in their works of rhetoric exceed them- 
selves. Again the excellency of examples of 
eloquence in the orations of Demosthenes 
and Cicero, added to the perfection of tlie 
precepts of eloquence, hath doubled the pro- 
gression in this art; and therefore the deti- 
ciences which I shall note will rather be in 
some collections, which may as handmaids 
attend the art, than in the rules or use of tlie 
art itself. 

Notwithstanding, to stir the earth a little 
about the roots of this science, as we have 
done of the rest; the duty and otlice of 
Rhetoric is to apply reason to imagination 
for the better moving of the will. For we 
see reason is disturbed in the administration 
thereof by three means; by illatpieation or 
sophism, which pertains to logic ; by imagina- 
tion or impression, which pertains to rhetoric; 
and by passion or atlection, which pertains to 



ADVANCEMENT OF LEARNING. 



169 



morality. And as, in negotiation with others, 
men are wrought by cunning, by importu- 
nity, and by vehemency ; so, in this negotia- 
tion within ourselves, men are undermined 
by inconsequences, solicited and importuned 
by impressions or observations, and transported 
by passions. Neither is the nature of man 
so unfortunately built as that those powers and 
arts should have force to disturb reason, and 
not to establish and advance it : for the end of 
logic is to teach a form of argument to 
secure reason and not to enti-ap it ; the end of 
morality is to procure the affections to obey 
reason, and not to invade it; the end of 
Rhetoric is to fill the imagination, to second 
reason, and not to oppress it : for these abuses 
of arts come in but " ex obliquo,"'^ for cau- 
tion. 

And therefore it was great Injustice in 
Plato, though springing ovit of a just hatred 
of the rhetoricians of his time, to esteem of 
Rhetoric but as a voluptuary art, resembling 
it to cookery that did mar wholesome meats, 
and help unwholesome by variety of sauces 
to the pleasure of the taste. For we see that 
speech is much more conversant in adorning 
that which is good than in colouring that 
which is evil: for there is no man but 
speaketh more honestly than he can do or 
tliink : and it was excellently noted by 
Thucydides in Cleon, that because he used 
to hold on the bad side in causes of estate, 
therefore he was ever inveighing against 
eloquence and good speech ; knowing that no 
man can speak fair of courses sordid and base. 
And therefore, as Plato said elegantly, " That 
Virtvie, if she could be seen, would move 
great love and affection ;" so, seeing that she 
cannot be showed to the sense by corporal 
shape, the next degree is to show her to the 
imagination in lively representation : for to 
show her to reason oidy in subtilty of argu- 
ment was a thing ever derided in Chrysip- 
pus and many of the Stoics ; who thought to 
thrust virtue upon men by sharp disputations 
and conclusions which have no sympathy 
with the will of man. 

Again, if the affections in themselves were 
pliant and obedient to reason, it were true there 
should be no great use of persuasions and 

1 Incideirtally. 



insinuations to the will, more than of naked 
proposition and proofs ; but in regard of the 
continual mutinies and seditions of the 
affections, 

" Video meliora, proboque ; 
Deteriora sequor :"'^ 

reason would become captive and servile, 
if eloquence of persuasions did not practise 
and win the imagination from the affec- 
tions' part, and contract a confederacy be- 
tween the reason and imagination against 
the affections : for the affections themselves 
carry ever an appetite to good, as reason doth. 
The difference is, that the affection beholdeth 
merely the present; reason beholdeth the 
future and sum of time. And therefore, the 
present filling the imagination more, reason 
is commonly vanquished ; but after that force 
of eloquence and persuasion hath made things 
future and remote appear as present, then 
vipon the revolt of the imagination reason 
prevaileth. 

We conclude, therefore, that Rhetoric can 
be no more charged with the colouring of the 
worst part, than logic with sophistry, or 
morality with vice. For we know the 
doctrines of conti'aries are the same, though 
the use be opposite. It appeareth also that 
logic diftereth from Rhetoric, not only as the 
fist from the palm, the one close, the other at 
large ; but much more in this, that logic 
handleth reason exact and in truth, and 
rhetoric handleth it as it is planted in popular 
opinions and manners. And therefore Aris- 
totle doth wisely place rhetoric as between 
logic on the one side, and moral or civil 
knowledge on the other, as participating of 
both : for the proofs and demonstrations of 
logic are toward all men inditlerent and the 
same; but the proofs and persuasions of 
Rhetoric ought to differ according to the 
auditors : — 

" Orpheus in syhis, inter delpliinas Arion : "^ 

which application, in perfection of idea, 
ought to extend so far that, if a man should 
speak of the same thing to several persons, 
he should speak to them all respectively in 



- I see the best, and still the worst pursue. 

3 Equal to Orpheus in the listening woods. 

And riding like Arion o'er the floods. 



170 



ADVAXCEMEXT OF LEARXIXG. 



several ways : though this politic part of 
eloquence in private speecli it is easy for the 
greatest orators to want; whilst, by the ob- 
serving their Avell-graced forms of speech, 
tliey lose the volubility of application : 
and therefore it shall not be amiss to recom- 
mend this to better inquiry, not being curious 
whether we place it here or in that part 
which concerneth jiolicy. 

Now therefore will I descend to the 
deficiences, wliich, as I said, are but attend- 
ances : and first, I do not find the wisdom 
and diligence of Aristotle well pursued, who 
began to make a collection of the popular 
signs and colours of good and evil, both 
simple and comparative, which are as the 
sophisms of Rhetoric, as I touched before. 
For example : 

SOPillSMA. 

" Quod laudatur, bonum : quodvitupemtiir, ma- 
lum." 

REDAUGfTIO. 

" Laudat vcuales qui vult extrudore merccs. 
Malum est, malum est, inquit emptor : sed 
cum recesserit, tum gloriabitur ! "^ 

The defects in the labour of Aristotle are 
three : one, that there be but a few of many ; 
another, that their elenclies are not annexed ; 
and the third, that he conceived but a part 
of the use of them : for their use is not only 
in probation, but much more in impression. 
For many forms are equal in signification 
which are differing in impression ; as the 
diflerence is great in the piercing of that 
which is sharp and that which is flat, though 
the strength of the percussion be the same : 
for there is no man but will be a little more 
raised by hearing it said, " Your enemies 
will be glad of this"' — 
" Hoc Itliacus relit, et masrno mcrcentur Atiidae — '"- 



Whatever is praised is good ; Avhatcvcr is dispraised 
is bad. 

REFUTATION. 

The shopkeeper puffs off the goods he has on sale. 
The purchaser cries them do\Mi ; but nevertheless 
when he goes away he will boast of his bargain. 
2 This is the speech of the treacherous Sinon when 

pleading for his life to the Trojans : — 

My death will both the Grecian brothers please, 
And set Ulysses, your worst foe, at ease. 



than by hearing it said only, " This is evil 
for you."' 

Secondly, I do resume also that whicli I 
mentioned before, touching provision or pre- 
paratory store, for the furniture of si)eech and 
readiness of invention, which appeareth to be 
of two sorts ; the one in resemldance to a 
shoj) of pieces unmade up, the other to a 
1 shop of things ready made up ; both to be 
applied to that which is frequent and most 
in request : the former of these I will call 
antitheta, and the latter formulae. 
I Antitheta are theses argued '•' pro et 
contra ;"^ wherein men may be more large 
' and laborious ; but, in such as are able to do 
it, to avoid prolixity of entry, I wish t!ie 
' seeds of the several arguments to be cast up 
j into some brief and acute sentences, not to be 
i cited, but to be as skeins or bottoms of threatl, 
; to be unwinded at large when they come to 
be used; supplying authorites and examples 
by reference. 

! PRO VERBIS LEGIS. 

" Non est intei-pretatio, sed divinati.:), qua; receilit 
a litera : 
Cum receditur a lit-cra, judex transit in legislr.- 
torem." * 

PRO SENTEXTIA I.EOI^. 

" Ex omnibus verbis est eiiciendns sensus qui 
interpretatur singula "."^ 

Formulse aie but decent and apt passages or 
conveyances of speech, which may serve in- 
differently for differing subjects; as of pre- 
face, conclusion, digression, transition, ex- 
cusation, &c. For as in buildings there i> 
great pleasure and use in the well casting of 
the staircases, entries, doors, windows, and 
the like; so in speech the conveyances an I 
passages are of special oniameut and effect. 



3 For and against. 

'•for THE WORDS OF THE LAW. 

To depart from the words of the law is not intv>; - 

pretation but divination. 
The judge who departs from the letter of the 
law becomes a legislator. 

5 OS THE MEANING OF THE LAW. 

Tliat meaning must be taken from all the words 
of the law collectively winch agrees with each of 
tliem separately. 



ADVANCEMENT OF LEARNING. 



171 



A CONCLUSION IN A DELIBERATIVE. 

" So may we redeem the firults passed, and 
prevent the inconveniences future." 

There remain two appendices touching the 
tradition of knowledge, the one critical, the 
other pedantical. For all knowledge is either 
delivered by teachers, or attained by men's 
proper endeavours : and therefore, as the 
principal part of ti-adition of knowledge con- 
cemeth chiefly writing of books, so the re- 
lative part thereof concerneth reading of books ; 
Avhereunto appertain incidentally these con- 
siderations. The first is concerning the true 
correction and edition of authors; wherein 
nevertheless rash diligence hath done great pre- 
judice. For these critics have often presumed 
that that which tliey understand not is false set 
down : as the priest that, where he found it 
written of St. Paul, " Demissus est per 
sportam,"'^ mended his book, and made it 
" Demissus est per portam -'"^ because sporta 
was a hard word, and out of his reacting : 
and surely their errors, though they be not 
so palpable and ridiculous, are yet of the 
same kind. And therefore, as it hath been 
wisely noted, the most corrected copies are 
commonly the least con-ect. 

The second is concerning the exposition 
and explication of authors, which resteth in 
annotatioiis and commentaries : wherein it is 
over usual to blanch the obscure places, and 
discourse upon the plain. 

The third is concerning the times, which in 
many cases give great light to true interpret- 
aticns. 

The fourth is concerning some brief censure 
and judgment of the authors ; that men 
thereby may make some election unto them- 
selves v/hat books to read. 

And the fifth is concerning the syntax and 
disposition of studies; that men may know 
in what order or pursuit to read. 

For pedantical knowledge, it containeth 
that dill'erence of tradition which is proper for 
youth ; whereunto appertain divers consider- 
ations of great fruit. 

As first, the timing and seasoning of know- 
ledges ; as with what to initiate them, and 
from what for a time to refrain them. 

' He was let do\\-n (!from the walls of Damascus) 
bjj a bashet. 

2 He was let down hi/ Vie gate. 



Secondly, the consideration where to begm 
with the easiest, and so proceed to the more 
difficult: and in what courses to press the 
more difficult, and then to turn them to the 
more easy : for it is one method to practise 
swimming Avith bladders, and another to 
practise dancing with heavy shoes. 

A third is, the application of learning ac- 
cording unto the propriety of the wits; for 
there is no defect in the faculties intellectual 
but seemeth to have a proper cure contained 
in some studies : as for example, if a child 
be bird-witted, that is, hath not the faculty 
of attention, the mathematics giveth a remedy 
thereunto; for in them, if the wit be caught 
away but a moment, one is to begin anew. 
And as sciences have a propriety towards 
faculties for cure and help, so faculties or 
powers have a sympathy towards sciences for 
excellency or speedy profiting : and therefore 
it is an inquiry of great wisdom, what kinds 
of Avits and natures are most apt and proper 
for what sciences. 

Fourthly, the ordering of exercises is matter 
of great consequence to hurt or help : for, 
as is well observed by Cicero, men in 
exercising their faculties, if they be not well 
advised, do exercise their faults and get 
ill habits as well as good ; so there is a great 
judgment to be had in the continuance and 
intermission of exercises. It were too long to 
particularize a number of other considerations 
of this nature, things but of mean appear- 
ance, bat of singular efficacy. For as the 
wronging or cherishing of seeds or young 
plants is that that is nnost important to their 
tln-iving (and as it was noted that the first 
six kings being in truth as tutors of the state 
of Rome in the intancy thereof, was the 
principal cause of the immense greatness of 
that state which followed), so the culture 
and manurance of minds in youth hatli such 
a forcible, though unseen, operation, as 
hardly any length of time or contention of 
labour can countervail it afterwards. And it is 
not amiss to observe also how small and mean 
faculties gotten by education, yet, when they 
fall into great men or great matters, do work 
great and important eilects ; whereof we see 
a notable example in Tacitus of two staje- 
players, Percennius and "N'ibulenus, who by 
their faculty of playing put the Pannonian 



172 



ADVANCEMENT OF LEARNING. 



armies into an extreme tumult and com- 
bustion : for, there arising a mutiny amongst 
tliem upon the death of Augustas Caesar, 
Blaesus the lieutenant had committed some of 
the mvitineers, which were suddenly rescued ; 
whereupon "N'ibulenus got to be heard speak, 
which he did in this manner : — '•' These poor 
innocent wretches, appointed to cruel death, 
you have restored to behold the light ; but 
who shall restore my brother to me, or life 
unto my brother, that was sent hither in 
message from the legions of Germany, to 
treat of the common cause"? and he hath 
murdered him this last night by some of his 
fencers and ruffians, that he hath about him 
for his executioners upon soldiers. Answer, 
Blaesus, what is done with his body ? The 
mortalest enemies do not deny burial. When 
I have performed my last duties to the corpse 
with kisses, with tears, command me to be 
slain beside him ; so that these my fellows, 
for our good meaning and our ti-ue hearts to 
the legions, may have leave to bury us." 
With which speech he put the army into an 
infinite fury and uproar : Avhereas h-uth was 
he had no brother, neither was there any 
such matter ; but he played it merely as if he 
had been upon the stage. 

But to return : we are now come to a 
period of Rational Knowledges ; wherein if I 
have made the divisions other than those that 
are received, yet would I not be thought to 
disallow all those divisions which I do not 
use : for there is a double necessity imposed 
upon me of altering the divisions. The one, 
because it difi'ereth in end and purpose, to 
sort together those things which are next in 
nature, and those things which are next in 
use; for if a secretary of state should sort 
his papers, it is like in his study or general 
cabinet he wovild sort together things of a 
nature, as treaties, instructions, &c., but in 
his boxes or particular cabinet he would 
sort together those that he were like to use 
together, thoiigh of several natures ; so in this 
general cabinet of knowledge it was necessary 
for me to follow the divisions of the natvire of 
things ; whereas, if myself had been to handle 
any particular knowledge, I would have 
respected the divisions fittest for use. The 
other, because the bringing in of the defi- 
ciences did by consequence alter tlie pai-ti- 



tions of the rest : for let the knowledge extant, 
for demonstration sake, be fifteen ; let the 
knowledge with tlie deficiencies be twenty ; 
the parts of fifteen are not the parts of twenty ; 
for the parts of fifteen are three and five; 
the parts of twenty are two, four, five, and 
ten; so as these things are without contra- 
diction, and could not otherwise be. 

We proceed now to that knowledge which 
considereth of tlie Appetite and Will of 
Man ; whereof Solomon saith, '" Ante omnia, 
fili, custodi cor tuum ; nam inde procedunt 
actiones vitae."^ In the handling of this 
science, those which have written seem to 
me to have done as if a man that professed 
to teach to write did only exhibit fair copies 
of alphabets and letters joined, without giving 
any precepts or directions for the carriage of 
the liand and framing of the letters : so have 
they made good and fair exemplars and 
copies, carrying the drauglits and portraitures 
of good, virtue, duty, felicity ; propounding 
them well described as the true objects and 
scopes of man's will and desires ; but how to 
attain these excellent marks, and how to 
frame and subduethe Willof Man to become 
true and conformable to these pursuits, tliey 
pass it over altogether, or slightly and un- 
profitably : for it is not the disputing that 
moral virtues are in the mind of man by 
habit and not by nature, or the distinguishing 
that generous spirits are won by doctrines and 
persuasions, and tlie vulgar sort by reward 
and punishment, and the like scattered glances 
and touches, that can excuse the absence of 
this part. 

The reason of this omission I suppose to 
be that hidden rock whereupon both this and 
many other barks of knowledge have been 
castaway; which is, that men have despised 
to be conversant in ordinary and common 
matters, the judicious direction whereof 
nevertheless is the wisest doctrine, for life 
consisteth not in novelties or subtiltics, but 
contrariwise they have compounded sciences 
chiefly of a certain resplendent or lustrous 
mass of matter, chosen to give glory either to 
the subtilty of disputations, or to the elo- 
quence of discourses. But Seneca giveth au 



• My sou, keep thy lieart Mitli all diligence, for 

out of it proceed the issues of life. 



ADVANCEMENT OF LEARNING. 



173 




[Temperance. — Rallaelle.] 



excellent check to eloquence ; " Nocct illis 
eloquentia, qui bus non rerum cupiditatem 
facit, sed sui." ^ Docti-ine should be such as 
should malcemen in love with the lesson, and 
not with the teacher ; being directed to the 
auditor's benefit, and not to the author's 
commendation : and therefore those are of 
the right kind which may be concluded as 
Demosthenes concludes his counsel, •'•'Quae 
si feceritis, non oratorem duntaxat in prsesen- 
tia laudabitis, sed vosmetipsos etiam non ita 
multo post statu rerum vestrarum meliore."- 

Neither needed men of so excellent parts to 
have despaired of a fortune, which the poet 
Virgil promised himself, and indeed ob- 
tained, who got as much glory of eloquence, 
•wit, and learning in the expressing of the 
observations of husbandry, as of the heroical 
acts of Eneas : — 

' Nee sum animi dubius, verbis ea vincere magnum 
Quam sit, et angustis his addere rebus honorem."^ 
George iii. 289. 

• Eloquence is injurious to those wliom it inspuvs 
not with a love of business, but of tliemselves. 

- If you do these tilings, you A\ill not only praise 
the orator at the present moment, but you will give 
much greater praise to yourselves when you witness 
the improved condition of your affairs. 

3 Nor can I doubt what toil I must bestow 
To raise my subject from a ground so low ; [And 



And surely, if the purpose be in good 
earnest, not to write at leisure that which men 
may read at leisure, but really to instruct and 
suborn action and active life, these Georgics 
of the mind, concerning the husbandry and 
tillage thereof, are no less worthy than the 
heroical descriptions of virtue, duty, and 
felicity. Wherefore the main and primitive 
division of moral knowledge seemeth to be 
into the Exemplar or Platform of Good, and 
the Regiment or Culture of the jMind : the 
one describing the nature of good, the other 
prescribing rules how to subdue, apply, and 
accommodate the Will of Man thereunto. 

The doctrine touching the Platform or 
Nature of Good considereth it either simple 
or compared : either the kinds of good, or the 
degrees of good : in the latter whereof those 
infinite disputations which A\'ere touching the 
supreme degree thereof, Avhich they term 
felicity, beatitude, or the highest good, the 
doctrines concerning which were as the 
heathen divinity, are by the Christian faith 
discliarged. And as Aristotle saith, '•' That 
young men may be happy, but not otherwise 
but by hope ;" so we must all acknowledge 

And the mean matter which my theme affords 
Embellish \nXl\ magnificence of w ords. 



174 



ADVAKCEMENT OF LEARNING. 



our minority, and embrace the felicity which 
is by hope of the future world. 

Freed therefore and delivered from this 
doctrine of the philosopher's heaven, whereby 
they feigned a higher elevation of man's 
nature than was (for we see in what a height 
of stj'le Seneca writeth, "Vere magnum, 
habere fragilitatem hominis, securitatem 
Dei''^), we may with more sobriety and truth 
receive the rest of their inqviiries and labovirs ; 
wherein for the nature of good positive or 
simple, tliey have set it down excellently, in 
describing the forms of virtue and duty, witli 
their situations and postures; in distributing 
them into their kinds, parts, provinces, 
actions, and administrations, and tlie like : 
nay, farther, they have commended them to 
man's nature and spirit, witli great quickness 
of argument and beauty of persuasions ; yea, 
and fortified and entrenched them, as mucli 
as discourse can do, against corrupt and 
popular opinions. Again, for the degrees 
and comparative nature of good, they have 
also excellently handled it in tlieir triplicity 
of good, in the comparison between a con- 
templative and an active life, in the distiiwc- 
tiou betAveen virtue with reluctation and 
virtue secvired, in their encounters between 
honesty and profit, in their balancing of 
virtue witli virtue, and the like ; so as this 
part deserveth to be reported for excellently 
laboured. 

Notwithstanding, if before they had come 
to the popular and received notions of virtue 
and vice, pleasure and pain, and the rest, 
they had stayed a little longer upon the 
inquiry concerning the roots of good and 
evil, and tlie strings of those roots, they had 
given, in my opinion, a great light to that 
Avhich followed ; and especially if they liad 
consulted with nature, they had made their 
doctrines less prolix and more profound : 
which being by tliem in part omitted and in 
part handled witli much confusion, we will 
endeavour to resume and open in a more 
clear manner. 

There is formed in everything a double 
nature of good : tlie one, as everything is a 
total or substantive in itself; the other, as it 

» It is trulji gieat to have the frailty of humanity 
and the security of deity. 



is a part or member of a greater body ; 
whereof the latter is in degree the greater and 
the worthier, because it tendeth to the con- 
servation of a more general form. Therefore 
we see the iron in particular sympathy 
moveth to the loadstone ; but yet, if it exceed 
a certain quantity, it forsaketh the afl'ection 
to the loadstone, and, like a good patriot, 
moveth to the earth, which is the region and 
country of massy bodies : so may we go 
forward, and see that water and massy bodies 
move to the centre of the earth ; but, rather 
than to sutler a divulsion in the continuance 
of nature, they will move upwards from the 
centre of the earth, forsaking their duty to 
the earth in regard to their duty to the world. 
This double nature of good, and the com- 
parati\e thereof, is much more engraven ujwn 
man if he degenerate not : unto whom the 
conservation of duty to the public ought 
to be much more precious than the conserva- 
tion of life and being : according to that 
memorable speech of Pompeius Magnus, 
when, being in commission of purveyance for 
a famine at Rome, and being dissuaded with 
great vehemency and instance by his friends 
about him that he should not hazard himself 
to sea in an exti-emity of weather, he said 
only to them, " Necesse est ut eam, non ut 
vivam." ^ But it may be truly affirmed 
that there was never any philosophy, religion, 
or other discipline, which did so plainly and 
highly exalt the good which is communica- 
tive, and depress the good which is private 
and particular, as the Holy Faith ; well 
declaring that it was the same God that gave 
tlie Christian law to men, who gave those 
laMS of nature to inanimate creatvires that we 
spoke of before ; for we read that the elected 
saints of God have wished themselves anathe- 
matized and razed out of the book of life, in 
an ecstasy of charity and infinite feelhig of 
communion. 

This, being set down and strongly planted, 
doth judge and determine most of the con- 
troversies wherein moral j)hilosophy is con- 
versant. For, first,, it decideth the question 
touching the preferment of the contemplative 
or active life, and decideth it against Aris- 
totle. For all the reasons which he bringeth 

2 It is more necessary for me to go than to live. 



ADVANCEMENT OF LEARNING. 



175 



for the coiiteinplative are private, and re- 
specting the pleasure and dignity of a man's 
self, in wliicli respects, no question, the con- 
templative life hath the pre-eminence : not 
much unlike to that comparison which 
Pythagoras made for the gracing and magni- 
fying of philosophy and contemplation : who, 
being asked what he was, answered, " That 
if Hiero were ever at the Olympian games, 
he knew the manner, that some came to try 
their fortune for the prizes, and some came as 
merchants to utter their commodities, and 
some came to make good cheer and meet 
their friends, and some came to look on ; 
and that he was one of them that came to 
look on." But men must know that in this 
theatre of man's life it is reserved only for 
God and angels to be lookers-on : neither 
could the like question ever have been re- 
ceived ia the church (notwithstanding their 
*' Pretiosa in bculis Domini mors sanctorum 
ejus,"^ by which place the)'- would e.xalt 
their civil death and regular professions), 
but upon this defence, that the monastical 
life is not simply contemplative, but per- 
formeth the duty either of incessant prayers 
and supplications, which hath been truly 
esteemed as an office in the church, or else of 
writing or in taking instructions for writing 
concerning the law of God, as Moses did 
wlien he abode so long in the mount. And 
so we see Enoch, the seventh from Adam, 
who was the first contemplative, and Avalked 
Avith God, yet did also endow the church 
with prophecy, which St. Jude citeth. But 
for contemplation which should be finished 
in itself, without casting beams upon society, 
assuredly Divinity knoweth it not. 

It decideth also the controversies between 
^eno and Socrates, and their schools and suc- 
cessions ; on the one side, who placed felicity 
in virtue simply or attended, the actions and 
exercises whereof do chiefly embrace and 
concern society ; and on the other side, the 
Cyrenaics and Epicureans, who placed it in 
pleasure, and made virtue (as it is used 
in some comedies of errors, wherein the 
mistress and the maid change habits) to be 
but as a servant, without which pleasure 

^ Precious in tl'.c eyes of God is the death of his 
saints. 



cannot be served and attended, and the 
reformed school of the Epicureans, which 
placed it in serenity of mind and freedom 
from perturbation (as if they would have 
deposed Jupiter again, and restored Saturn 
and the first age, when there was no summer 
nor winter, spring nor autumn, but all after 
one air and season), and Herillus, Avho 
placed felicity in extinguishment of the dis- 
putes of the mind, making no fixed nature 
of good and evil, esteeming things according 
to the clearness of the desires, or the relucta- 
tion ; which opinion was revived in the 
heresy of the Anabaptists, measuring thhigs 
according to the motions of the spirit, and 
the constancy or wavering of belief: all 
which are manifest to tend to private repose 
and contentment, and not to point of society. 

It censureth also the philosophy of Epic- 
tetus, which presupposeth that felicity must 
be placed in those things which are in our 
power, lest we be liable to fortime and dis- 
turbance : as if it Avere not a thing much 
more happy to fail in good and virtuous ends 
for the public than to obtain all that we can 
wish to ourselves hi our proper fortune ; as 
Gonsalvo said to his soldiers, showing them 
Naples, and protesting, " He had rather die 
one foot forwards, than to have his life 
secured for long by one foot of retreat."' 
Whereunto the wisdom of that heavenly 
leader hath signed, who hath affirmed that a 
good conscience is a continual feast : showing 
plahily that the conscience of good inten- 
tions, howsoever succeeding, is a more con- 
tinual joy to nature than all the provision 
Avhich can be made for security and repose. 

It censureth llkevv^ise that abuse of phi- 
losophj% which grew general about the time 
of Epictetus, in converting it into an occu- 
pation or profession ; as if the purpose had 
been, not to resist and extinguish perturba- 
tions, but to fly and avoid the causes of them, 
and to shape a particular kind and course of 
life to that end ; introducing such a health 
of mind as was that health of body of which 
Aristotle speaketh of Herodicus, who did 
nothing all his life long but intend his 
health : whereas, if men refer themsfelves to 
duties of society, as that health of body is 
best which is ablest to endure all alterations 
and exti-emities, so likewise that health of 



176 



ADVANCEMENT OF LEARNING. 



mind is most proper which can go through 
the greatest temptations and perturbations. 
So as Diogenes"s opinion is to be accepted, 
who commended not them which abstained, 
but them which sustained, and could refrain 
their mind " in praecipitio," ^ and could give 
unto tlie mind, as is used in horsemanship, 
the shortest stop or tuni. 

Lastly, it censureth the tenderness and 
want of application in some of the most 
ancient and reverend philosophers and philo- 
sophical men, that did retire too easily from 
civil business, for avoiding of indignities 
and perturbations : whereas the resolution of 
men truly moral ought to be such as the 
same Gonsalvo said the honour of a soldier 
should be, " e tela crassiore," ^ and not so 
fine as that everything should catch in it and 
endanger it. 

To resume private or particular good, it 
falleth into the division of good active and 
passive : for this difference of good, not 
unlike to that Avhich amongst the Romans 
was expressed in the familiar or household 
terms of Promus and Condus, is formed also 
in all things, and is best disclosed in the two 
several appetites in creatures ; the one to pre- 
serve or continue themselves, and the other to 
dilate or multiply themselves; whereof the 
latter seemeth to be the worthier : for in 
nature the heavens, which are the more 
worthy, are the agent : and the earth, which 
is the less worthy, is the patient. In the 
pleasures of living creatures, that of genera- 
tion is greater than that of food ; in divine 
doctrine, " Beatius est dare quam ac- 
cipere ;" ^ and in life, there is no man's spirit 
so soft but esteemeth the eft'ecting of some- 
what that he hath fixed in his desire more 
than sensuality : which priority of the active 
good is much upheld by tlie consideration of 
our estate to be moital and exposed to 
fortune : for if we might have a perpetuity 
and certainty in our pleasures, the state of 
them would advance their price : but wlien 
we see it is but " Magni sestimamus mori 
tardius," "* and " Ne glorieris de crastino, 

' On a precipice. 
'^ Of coarser materials. 

,3 It is more blessed to give than to receive. 
* M'e esteem death at a late period of life very 
highly. 



nescis partum diei,'" ' it maketh us to desire 
to have somewhat secured and exempted 
from time, which are ordy our deeds and 
works: as it is said " Opera eorum sequuntur 
eos."^ The pre-eminence likewise of tliis 
active good is upheld by the affection which 
is natural in man towards variety and pro- 
ceedhig ; which in the pleasures of the sense, 
which is the principal part of Passive Good, 
can have no great latitude : " Cogita quam- 
diu eadem feceris ; cibus, somnus, ludus per 
hunc circulum curritur ; mori velle non tan- 
tum fortis, aut miser, aut prudens, sed etiam 
fastidiosus potest." 7 But in enterprises, pur- 
suits, and purposes of life, there is much 
variety ; whereof men are sensible with plea- 
sure in their inceptions, progressions, recoils, 
reintegrations, approaches and attainings to 
their ends: so as it was well said, *'• "\'ita 
sine proposlto languida et vaga est."' 
Neither hath this Active Good an identity 
with the good of society, though in some case 
it hath an incidence into it ; for, although it 
do many times bring forth acts of benefi- 
cence, yet it is with a respect private to a 
man's own power, glory, amplification, con- 
tinuance ; as appeareth plainly when it 
findeth a contrary subject. For tliat gigan- 
tine state of mind wliich possesseth the 
troublers of the world (such as was Lucius 
Sylla, and infinite other in smaller model, 
who would have all men liappy or unliajipy 
as they were their friends or enemies, and 
would give form to the world according to 
their own humours, which is tlie true theo- 
machy) pretendeth and aspireth to active 
good, though it recedetli fartliest from good 
of society, which we have determined to be 
the greater. 

To resume Passive Good, it receivetli a 
subdivision of conservative and perfective. 
For let us take a brief review of that w hich 
we have said : 



we 



have spoken first of the 



5 Boast not of to-morrow; thou knowest not 
what a day may bring forth. 

*^ Their works do follow them. 

^ Consider how otten you have done the same 
things ; food, sleep, amusement are repeated in an 
unvarying round : the de^ire of death mav be pro- 
duced not only by bravery, or misery, or wisdom, but 
by very weariness of existence. 

" Life without a ptirpose is languid and vain. 



ADVANCEMENT OF LEARNING. 



177 



good of society, the Intention whereof em- 
braceth the form of human nature, whereof 
we are members and portions, and not our 
own proper and individual form ; we have 
spoken of active good, and supposed it as a 
part of private and particular good : and 
rightly, for there is impressed upon all things 
a triple desire or appetite proceeding from 
love to themselves; one of preserving and 
continuing their form ; another of advancing 
and perfecting their form; and a third of 
multiplying and extending their form upon 
other things : whereof the multiplying, or 
signature of it upon other things, is that 
which we handled by the name of active 
good. So as there remalneth the conserving 
of it, and perfecting or raising of it ; whicli 
latter is the highest degree of passive good. 
For to preserve in state Is the less, to pre- 
serve with advancement is the greater. So in 
man, — 

" Igneus est ollis vigor, et coclestis origo." ' 

His approach or assumption to divine or 
angelical xiature is the perfection of his form ; 
the error or false imitation of which good is 
that whicli Is the tempestof human life ; wliile 
man, upon the instinct of an advancement 
formal and essential, is carried to seek an ad- 
vancement local. For as those which are sick, 
and find no remedy, do tumble up and down 
and change place, as if by a remove local they 
could obtain a remove internal ; so Is it with 
men in ambition, when failing of the means to 
exalt their nature, they are in a perpetual 
estuation to exalt their place. So then Passive 
Good is, as was said, either conservative or 
perfective. 

To resume the good of conversation or 
comfort, which conslsteth in the fruition of 
that which is agreeable to our natures; it 
seemeth to be the most pure and natural of 
pleasures, but yet the softest and the lowest. 
And this also receiveth a dilference, which 
hath neither been well judged of, nor well 
inquired : for the good of fruition or content- 
ment is placed either in the sincereness of the 
fruition, or In the quickness and vigour of it : 
the one superinduced by the equality, the 
other by vicissitude; the one having less 

• A fiery strength and heavenly birth is theirs. 



mixture of evil, the other more impression of 
good. Which of these is the greater good, Is 
a question controverted ; but whether man's 
nature may not be capable of both, is a ques- 
tion not Inquired. 

The former question being debated between 
Socrates and a sophist, Socrates })lacing feli- 
city In an equal and constant peace of i»Ind,., 
and the sophist in much desiring and mucL 
enjoying, they fell from argument to ill 
words : the sophist saying that Socrates's feli- 
city was the felicity of a block or stone; and 
Socrates saying that the sophist's felicity was 
the felicity of one that had the itch, who did 
nothing but itch and scratch. And both 
these opinions do not want their supports ; 
for the opinion of Socrates Is much upheld by 
the general consent even of the Eplcm-es 
themselves, that virtue beareth a great part 
in felicity ; and if so, certain it Is, that virtue 
hath more use in clearing perturbations than 
in compassing desires. The sophist's opinion 
is much favoured by the assertion we last 
spake of, that good of advancement Is greater' 
than good of simple preservation ; because 
every obtaining a desire hath a show of 
advancement, as motion though in a circle 
hath a show of progression. 

But the second question, decided the true 
way, maketh the former supertiuous. For can 
it be doubted, but that there are some who 
take more pleasure In enjoying pleasures than 
some other, and yet nevertheless are less 
troubled with the loss or leaving of them? so 
as this same, " Non uti ut non appetas, non 
appetere ut non metuas, sunt animi pusilli 
et dlffidentls.'"^ And it seemeth to me, that 
most of the doctrines of the philosophers are 
more fearful and cautionary than the nature 
of things requlreth. So have they Increased 
the fear of death In oftering to cure It : for 
when they would have a man's whole life ta 
be but a discipline or preparation to die, 
they must needs make men think that it is a 
terrible enemy, against whom there is no end 
of preparing. Better, saith the poet : 

" Qui finera vitae extremum inter munera ponat 
NatLiroe."3 

So have they sought to make men's minds too 

■^ Not to use without desire, not to desire without; 
fear, are the marks of a weak mind. 
3 Who looks on death as Nature's latest gift, 

N 



178 



ADVANCEMENT OF LEATcNiNG. 



uniform and hamnonical, by not breaking 
tbem sufficiently to contrary motions : the 
reason whereof I suppose to be, because they 
themselves were men dedicated to a private, 
free, and una.pplied course of life. For as 
we see, upon the lute or like insti-ument, a 
ground, thougli it be sweet and liave show of 
many changes, yet breaketh not the hand to 
such strange and hard stops and passages, as 
a set song or voluntary ; much after the same 
manner was the diversity between a philo- 
sophical and a civil life. And therefore men 
are to imitate the wisdom of jewellers; who, 
if there be a grain, or a cloud, or an ice which 
may be ground forth without taking too 
much of the stone, they help it; but if it 
should lessen and abate the stone too much, 
they will not meddle with it : so ought men 
so to procure serenity as they destroy not 
magnanimity. 

Having, therefore, deduced the good of 
man which is private and particular, as far 
as seemeth fit, we will now return to that 
good of man which respecteth and beholdeth 
society, which we may term Duty : because 
the term of Duty is more proper to a mind 
well framed and disposed towards others, as 
the term of virtue is applied to a mind well 
formed and composed in itself: though 
neither can a man understand virtue without 
some relation to society, nor Duty without an 
inward disposition. This part may seem at 
first to pertain to science civil and politic ; 
but not if it be well obsei-ved ; for it con- 
cerneth the regimen and govenmient of every 
man over himself, and not over others. And 
as in architecture the direction of framing 
the posts, beams, and other parts of building, 
is not the same with the manner of joining 
them and erecting the building; and in 
mechanicals, the direction how to frame an 
instrument or engine, is not the same with the 
manner of setting it on work and employing 
it (and yet nevertlieless in expressing of the 
one you incidently express the aptness to- 
wards the other) ; so the doctrine of conju- 
gation of men in society diflcreth from that of 
their conformity thereunto. 

This part of Duty is subdivided into two 
parts : the common duty of every man, as a 
man or member of a state; the other, the 
respective or special duty of every man, in his 



profession, vocation, and place. The first of 
these is extant and well laboured, a.s hath 
been said. The second likewise I may re- 
port rather dispersed than deficient : which 
manner of dispersed writing in this kind of 
argument I acknowledge to be best: for who 
can take upon him to write of the proper 
duty, virtue, challenge, and right of every 
several vocation, profession and place ^ For 
although sometimes a looker on may see 
more than a gamester, and there be a proverb 
more aiTogant than sound, '• That the vale 
best discovereth the hill ;" yet there is small 
doubt but that men can write best, and most 
really and materially, in their own profes- 
sions ; and that the writing of speculative 
men of active matter, for the moit part, doth 
seem to men of experience, as Phormio's 
argument of the wars seemed to Hannibal, to 
be but dreams and dotage. Only there is one 
vice which accompanieth them that write in 
their own professions, that they magnify them 
in excess. But generally it were to be 
wished, as that which would make learning 
indeed solid and fruitful, that active men 
would or could become writers. 

In which kmd I cannot but mention, 



honor 



your majesty's excellent 



book touching the Duty of a King : a work 
richly compounded of divinity, morality, and 
policy, with great aspersion of all other arts ; 
and being, in mine opinion, one of the most 
sound and healthful writings that I have 
read; not distempered in the heat of inven- 
tion, nor in the coldness of negligence; not 
sick of business, as those are who lose tiiem- 
selves in tlieir order, nor of convulsions, as 
those which cramp in matters impertinent ; 
not savouring of })erfumes and paintings, as 
those do who seek to please tlie reader more 
than nature beareth : and chiefly well dis- 
posed in the spirits thereof, being agreeable to 
truth and apt for action ; and tar removed 
from that natural infirmity, wliereunto I noted 
those that write in their own jjrofessions to l)e 
subject, which is, that they exalt it above 
measure: for your majesty hath truly de- 
scribed, not a King of Assyria or Persia in 
their extern glory, but a Moses or a David, 
pastors of their people. Neither can I ever 

1 For lionour. 



ADVANCEMENT OF LEARNING. 



179 



leese out, of my remembrance, what I heard 
your majesty, in the same sacred spirit of 
government, deliver in a great cause of judi- 
cature, which was, " That kings ruled by 
their laws, as God did by the laws of nature ; 
and ought as rarely to put in use their su- 
preme prerogative, as God doth his power of 
working miracles." And yet notwithstand- 
ing, in your book of a free monarchy, you do 
well give men to understand that you know 
the plenitude of the power and right of a king 
as well as the circle of his office and duty. 
Thus have I presumed to allege this excellent 
writing of your majesty, as a prime or emi- 
nent example of tractates concerning special 
and respective duties : wherein I should have 
said as much, if it had been written a thou- 
sand years since : neither am I moved with 
certain courtly decencies, which esteem it 
flattery to praise in presence : no, it is flattery 
to praise in absence ; that is, when either the 
virtue is absent, or the occasion is absent ; 
and so the praise is not natural, but forced, 
either in truth or in time. But let Cicero be 
read in his oration -'pro Marcello,"^ which is 
nothing but an excellent table of Caesar's 
virtue, and made to his fiice ; besides the 
example of many other excellent persons, 
wiser a great deal than such observers; and 
we will never doubt, upon a full occasion, to 
give just praises to present or absent. 

But to return : there belongeth further to 
the handling of this part, touching the duties 
of professions and vocations, a relative or 
opposite, touching the frauds, cautels, im- 
postures, and vices of every profession, Avhich 
hath been likewise handled : but how ? 
rather in a satire and cynically, than seriously 
and wisely : for men have rather sought by 
wit to deride and traduce much of that 
which is good in professions, than with judg- 
ment to discover and sever that which is cor- 
rupt. For, as Solomon saith, he that cometh 
to seek after knowledge with a mind to scorn 
and censure, shall be sure to find matter for 
his humour, but no matter for his instruction : 
' QuEerenti derisori scientiam ipsa se ab- 
scondit : sed studioso fit obviam.'"^ But the 



* In defence of Maicellus. 

'^ A scoriier seeketh wisdom and findelh it not; 
but kaov.ledge is easy to him that understaudeth. 



managing of this argument with integrity 
and truth, which I note as deficient, seemeth 
to me to be one of the best fortifications for 
honesty and virtue that can be planted. For, 
as the fable goeth of the basilisk, that if he 
see you first, you die for it ; but if you see 
him first, he dieth ; so is it with deceits and 
evil hearts ; which, if they be first espied they 
leese their life : but if they prevent, they en- 
danger. So that we are much beholden to 
Machiavel and others, tliat write wliat men 
do, and not what they ought to do. For it is 
not possible to join serpentine wisdom with 
the columbine innocency, except men know 
exactly all the conditions of the serpent ; his 
baseness and going upon his belly, his volu- 
bility and lubricity, his envy and sting, and 
the rest; that is, all forms and natures of 
evil: for without this, virtue Heth open and 
unfenced. Nay, an honest man can do no 
good upon those that are wicked, to reclaim 
them, without the help of the knowledge of 
evil. For men of corrupted minds presup- 
pose that honesty groweth out of simplicity 
of manners, and believing of preachers, 
schoolmasters, and men's exterior language : 
so as, except you can make them perceive 
that you kirow the utmost reaches of their 
own corrupt opinions, they despise all mo- 
rality: "Non recipit stultus verba pruden- 
tioe, nisi ea dixeris quee versantur in corde 
ejus,"^ 

Unto this part, touching respective duty, 
doth also appertain the duties between hus- 
band and wife, parent and child, master and 
servant : so likewise the laws of friendship 
and gratitude, the civil bond of compairies, 
colleges, and politic bodies, of neighbour- 
hood, and all other proportionate duties; not 
as they are parts of government and society, 
but as to the framing of the mind of particu- 
lar persons. 

The knowledge concerning good respecting 
society doth handle it also, not simply alone, 
but comparatively ; whereunto belongeth the 
weighing of duties between person and person, 
case and case, particular and public ; as we 
see in the proceeding of Lucius Brutus 

3 A fool receivelh not the words of wisdom un- 
less what thou declaiest accord with tlie feelin -s of 
his heart. '' 

N 2 



180 



ADVANCEMENT OF LEARNING. 



against his own sons, which was so much 
extolled ; yet what was said ? 

" Infolix, utcunque ferent ea fata miaores."! 

So the case was doubtful, and had opinion on 
both sides. Again, we sec when M. Brutus 
and Cassius invited to a supper certain whose 
opinions they meant to feel, whether they 
were tit to be made their associates, and cast 
forth the question touching the killing of a 
tyrant being a usurper, they were divided iu 
opinion ; some holding tliat servitude was the 
extreme of evils, and others that tyranny was 
better than a civil war : and a number of the 
like cases there are of comparative duty; 
amongst which that of all others is the most 
frequent, where the question is of a great deal 
of good to ensue of a small injustice, which 
Jason of Thessalia determined against the 
truth : " Aliqua sunt injuste facienda, ut 
multa jvTste fieri possint''^ But the reply is 
good, "Auctorem prsesentis justiti;3 habes, 
sponsorem futurae non habes." ^ Men must 
pursue things which are just in present, and 
leave the future to the divine Providence, 
So then we pass on from this general part 
touching the exemplar and description of 
good. 

Now therefore that we have spoken of this 
fruit of life, it remaineth to speak of the hus- 
bandry that belongeth thereunto ; without 
which part the former seemeth to be no better 
than a fair image, or statue, which is beau- 
tiful to contemplate, but is without life and 
motion : whereunto Aristotle himself sub- 
scribeth in these words : " Necesse est scilicet 
de virtute dicere, et quid sit, et ex quibus 
gignatur. Inutile enim fere fuerit vivtutem 
quidem nosse, acquirendae autem ejus modos 
et vias ignorare : non enim de virtute tantum, 
qua specie sit, quaerendum est, sed et quo- 
modo sui copiam faciat : utrumque enim 
volumus, et rem ipsam nosse, et ejus com- 



1 Unhappy man, to break the pious laws 
Of Nature pleading in his chihlien's cause. 
Howe'er the doubtful fact is understood, 
Tis love of honour and his country's good. 

2 Some things may be done unjustly that many 
things may be done justly. So Shakspcre — 

" To do a great right, do a little wrong." 

3 You have the author of present, but not the 
adequate pledge of future justice. 



potes fieri : lioc autem ex vote non succedet 
nisi sciamus et ex quihus et quomodo.'"'* In 
sucli full words and with sucli iteration doth 
he inculcate this part. So saith Cicero iu 
great commendation of Cato the second, that 
he had applied himself to philosophy, '" non 
ita disputandi causa, sed ita vivendi."'^ And 
although the neglect of our times, wherein 
few men do hold any consultations touching 
the reformation of their life, (as Seneca excel- 
lently saith,)" De partibus vitae quisque deli- 
berat, de summa nemo," ^ may make this 
part seem sujDerfluous ; yet I must conclude 
with that aphorism of Hippocrates, '• Qui 
gravi morbo correpti dolores non sentiunt, iis 
mens aegrotat;" 7 they need medicine, not 
oidy to assuage tlie disease, but to awake the 
sense. And if it be said that the cure of 
men's minds belongeth to sacred divinity, it 
is most true; but yet moral philosophy may 
be preferred mito her as a wise servant anil 
humble handmaid. For as the Psalm saith. 
that the eyes of the handmaid look perpetually 
towards the mistress, and yet no doubt many 
things are left to the discretion of the hand- 
maid, to discern of the mistress's Avill; so 
ought moral philosophy to give a constant 
attention to the doctrines of divinity, and yet 
so as it may yield of herself, within due 
limits, many sound and profitable directions. 
This part, therefore, because of the excel- 
lency thereof, I cannot but find exceeding 
strange that it is not reduced to written in- 
quiry; the rather, because it consisteth of 
much matter, wherein both speech and action 
is often conversant; and such wherein the 
common talk of men, (which is rare, but yet 
cometh sometimes to pass,) is wiser than their 
books. It is reasonable, tlierefore, that we 

' In discussing virtue it is necessary to sttxte not 
only what it is, but whence it b derived; for it 
woukl be useless to known virtue, and at the s;ime 
time be ignorant of the means of acquiring: we 
desire both things, the knowledge of viilue and its 
possession ; but we cannot succeed according to our 
wishes unless we know whence and how it may be 
obtained. 

5 Not for the sake of disputing, but of living 
according to its rules. 

<> Every man deliberates about parts of his life, — 
no one about its whole course. 

' Those who, assailed by grievous disease, are vet 
ignorant of their malady, surt'er under some affection 
of the miud. 



ADVANCEMENT OF LEARNING. 



181 



propound it in the more particularity, both 
for the woi'thiness, and because we may ac- 
quit ourselves for reporting it deficient ; which 
seemeth almost incredible, and is otherwise 
conceived and pre-supposed by those them- 
selves that have written. We will therefore 
enumerate some heads or points thereof, that 
it may appear the better what it is, and 
whether it be extant. 

First, therefore, in this, as in all things 
which are practical, we ouglit to cast up our 
account, what is in our power, and what not ; 
for the one may be dealt with by way of alter- 
ation, but the other other by way of appli- 
cation only. The husbandman cannot com- 
mand, neither the nature of the earth, nor 
the seasons of the weather; no more can the 
physician the constitution of the patient, 
nor the variety of accidents : so in the cul- 
ture and cure of the mind of man, two things 
are without our command ; points of nature, 
and points of fortune ; for to the basis of the 
one and the conditions of the otlier, our work 
is limited and tied. In these things, therefore, 
it is left unto us to proceed by aj)plication. 
" Viiicenda est omnis fortuna ferendo :"^ 

and so likewise, 

" Vinceuda est omnis natura ferendo." - 

But when that we speak of suffering, we do 
not speak of a dull and neglected suftering, 
but of a wise and industrious sulfering, which 
draweth and contriveth use and advantage 
out of that wliich seemeth adverse and con- 
ti-ary ; which is that properly which we call 
accommodating or applying. Now the wisdom 
of application resteth principally in the exact 
and distinct knowledge of the precedent state 
or disposition, unto which we do apply : for 
we cannot fit a garment, except we first take 
measure of the body. 

So then the first article of this knowledge 
is, to set down sound and true distributions 
and descriptions of the several characters and 
tempers of men's natures and dispositions ; 
especially having regard to those ditTerences 
which are most radical in being the fountains 
and causes of the rest, or most frequent in 

' To firm endurance everj- fortune yields. 
^ To firm endurance Nature's self vill vield. 



concurrence or commixture; wherein it is 
not the handling of a few of them in passage, 
the better to describe the mediocrities of vir- 
tues, that can satisfy this intention. For if it 
deserve to be considered, "that there are 
minds which are proportioned to great mat- 
ters, and others to small*' (which Aristotle 
handleth, or ought to have handled, by the name 
of magnanimity) ; doth it not deserve as well 
to be considered, " that there are minds pro- 
portioned to intend many matters, and others 
to few?' So that some can divide them- 
selves : others can perchance do exactly well, 
but it must be but in few things at once : 
and so there cometh to be a narrowness of 
mind, as well as a pusillanimity. And 
again, " that some minds are proportioned to 
that which may be despatched at once, or 
within a short return of time ; others to that 
which begins afar off, and is to be won with 
length of pursuit ;" 

" Jam turn tenditque fovetque." ^ 

So that there may be fitly said to be a lon- 
ganimity, which is commonly also ascribed to 
God as a magnanimity. So further deserved 
it to be considered by Aristotle; "that there 
is a disposition in conversation, (supposing it 
in things which do in no sort touch or concern 
a man"s self,) to soothe and please ; and a 
disposition conti-ary to contradict and cross :" 
and deserveth it not much better to be con- 
sidered, "that there is a disposition, not in 
conversation or talk, but in matter of more 
serious nature, (and supposing it still in 
things merely indifi^erent,) to take pleasure 
in the good of another : and a disposition 
contrariwise, to take distaste at the good 
of another ?" which is that properly which 
we call good nature or ill nature, be- 
nignity or malignity : and therefore I cannot 
sufficiently marvel that this part of know- 
ledge, touching the several characters of na- 
tures and dispositions, should be omitted both 
in morality and policy ; considering it is of 
so great ministry and suppeditation to them 
both. A man shall find in the traditions of 
astrology some pretty and apt divisions of 
men's natures, according to the predominances 
of the planets ; lovers of quiet, lovers of 

3 Even at a distance clings to it in love. 



182 



ADVANCEMENT OF LEARNING. 



action, lovers of victory, lovers of honour, 
lovers of jileasure, lovers of arts, lovers of 
change, and so fortli. A man shall find in 
the v.isest sort of these relations Avhich the 
Italians mahe touching conclaves, the na- 
tures of the several cardinals handsomely and 
livelily painted forth: a man shall meet 
with in every day's conference, the denomi- 
nations of sensitive, dry, formal, real, humo- 
rous, certain, " huomo di prima impressione, 
liuorao di ultima impressione,"^ and the like : 
and yet nevertheless this kind of observations 
wandereth in words, but is not fixed in in- 
quiry. For the distinctions are found many 
of them, but we conclude no precepts upon 
them: wherein our fault is the greater; be- 
cause both history, poesj-, and daily expe- 
rience are as goodly fields where these obser- 
vations growAvhereof we make a few posies to 
hold in our hands, but no man bringeth them 
to the confectionary, that receipts might be 
made of them for the use of life. 
'{■ Of much like kind are those impressions 
of nature, which are imposed upon the mind 
by the sex, by the age, by the region, b)- 
health and sickness, by beauty and defor- 
mity, and the like, which are inherent and not 
external ; and again, those which are caused 
by external fortune ; as sovereignty, nobility, 
obscure birth, riches, want, magisti-ac)', pri- 
vateness, prosperity, adversity, constant for- 
tune, variable fortune, rising '•' per saltum,"^ 
*' per gradus,''^ and the like. And therefore 
we see that Plautus maketh it a wonder to 
see an old man beneficent, " benignitas hujus 
ut adolescentuli est.'"^ St. Paul concludeth, 
that severity of discipline was to be used to 
the Cretans, " Increpa eos dure,"^ upon the 
disposition of their country, " Cretenscs sem- 
per mendaces, malse bestiae, ventres pigri.''^ 
.Sallust noteth, that it is visual with kings to de- 
sire contradictories : " Sed jderumque regia3 
voluntates, ut vehement.es sunt, sic mobiles sie- 
peque ipssc si hi adversae.'"'' Tacitus observeth 

1 A man yielding to the first impression ; a m-ui 
yieldinj^ to the last impression, 

2 At a bound. 

3 By degrees. 

* His bfmj?nity is like that of a young man. 
5 Rebuke them severely. 

<* The Cretans are always li;irs, evil beasts, slow 
bellies. 

7 But as the king's inclinations were for the most 



how rarely raising of the fortinie mendeth 
the disposition : " Solus Vespasianus mutatns 
in melius."^ Pindarus maketh an obser- 
vation, that great and sudden fortune for tlie 
most part defeateth men " Qui magnam feli- 
citatem concoquere non possunt."^ So the 
Psalm showeth it is more easy to keep a mea- 
sure in the enjoying of fortune, than in the 
increase of fortune : *' Divitiac si affluan% 
nolite cor apponere."^^ These observations, 
and the like, I deny not but are touched a 
little by Aristotle, as in passages, in his riie- 
torics, and are handled in some scattei-ed dis- 
courses : but they were never incorporated into 
moial philosoph}^, to which they do essen- 
tially appertain ; as the knowledge of th^ 
diversity of grounds and moulds doth to 
agriculture and tlie knowledge of the di- 
versity of complexions and constitutions doth 
to the physician ; excejit we mean to follow 
the indiscretion of empiiics,^^ which minister 
the same medicines to all patients. 

Another article of this knowledge is the 
inquiry touching the affections; for as in 
medichiing of the body, it is in order first 
to know the divers complexions and constitu- 
tions : secondly, the diseases ; and lastly, the 
cures: so in medichiing of the mind, after 
knowledge of the divers characters of men's 
natures, it followeth, in order, to know the 
diseases and infirmities of the mind, which 
are no other than the perturbations and dis- 
tenqoers of the affections. For as the ancient 
politicians iji popular states were wont to 
compare the people to the sea, and the orators 
to the winds; because as the sea would of 
itself be calm and quiet, if the winds did not 
move and trouble it ; so the people would be 
peaceable and tractable, if the seditious ora- 
tors did not settliem in working and agitation : 
so it may be fitly said, that the mind in the 
nature thereof would be temperate and stayed 
if the afi'ections, as winds, did not put it into 

part violent, so they ^s"ere mutable and olten incon- 
sistent with each other. 

** Vespasian alone was changed I'lr the better by 
being elevated to the empire. 

3 VVho cannot make a practical use of great pros- 
perity. 

10 If riches abound, set not thy heart upon them. 

n Quacks who try experiments on their patients. 
The word is sometimes, but rarely, used in a good 
sense for experimentalists. 



ADVANCEMENT OF LEARNING. 



183 



tiimiilt and perturbation. And here again 
I find strange, as before, that Aristotle should 
have written divers volumes of Ethics, and 
never handled the affections, which is the prin- 
cipal subject thereof ; and yet in his Rhetorics, 
where they are considered but collaterallj'^, 
and in a second degree, as they may be moved 
by speech, he findeth place for them, and 
handleth them well for the quantity; but 
where their true place is, he pretermitteth them. 
For it is not his disputations about pleasure 
and pain that can satisfy this inquiry, no more 
than he that should generally handle the 
nature of light can be said to handle the 
nature of colours; for pleasure and pain are 
to the particular affections, as light is to par- 
ticular colours. Better ti-avails, I suppose, 
had the Stoics taken in this argument, as far 
as I can gather by that which we have at 
second hand. But yet, it is like, it was after 
their manner, rather in subtilty of definitions, 
(which in a subject of this nature are but cu- 
riosities,) than inactive and ample descriptions 
and observations. So likewise I find some par- 
ticular writings of an elegant nature, touch- 
ing some of the atlections ; as of anger, of com- 
fort upon adverse accidents, of tenderness of 
countenance, and other. 

But the poets and writers of histories are 
the best doctors of tliis knowledge ; Avhere we 
may find painted forth with great life, how 
affections are kindled and incited ; and how 
pacified and refrained ; and how again con- 
tained from act and further degree ; how they 
disclose themselves; hoAV they work; how 
they vary ; ho^v they gather and fortify ; how 
they are inwrapped one within another; and 
how they do fight and encounter one with 
another ; and other the like particularities : 
am.ongst the which this last is of special use 
in moral and civil matters; how, I say, to 
set affection against affection, and to master 
one bjr another ; even as we use to hunt beast 
with beast, and fly bird with bird, which 
otherwise perhaps we could not so easily re- 
cover : upon which foundation is erected that 
excellent use of "praemium '"^ and " poena,""'^ 
whereby civil states consist : employing the 
I^redominant affections of fear and hope, for 
the suppressing and bridling the rest. For as 



Reward. 



2 runisliment. 



in the government of states it is sometimes 
necessary to bridle one faction with another, 
so it is in the government within. 

Now come we to those points which are 
within our own command, and have force 
and oiieration upon the mind, to affect the 
will and appetite, and to alter manners : 
wherein they ought to have handled custom, 
exercise, habit, education, example, imitation, 
emulation, company, friends, praise, reproof, 
exhortation, fame, lav^'s, books, studies : these 
as they have determinate use in moralities, 
from these the mind suffereth ; and of these 
are such receipts and regimens compounded 
and described, as may seem to recover or 
preserve the health and good estate of the 
mind, as far as pertaineth to human medicine : 
of which number we will insist upon some 
one or two, as an example of the rest, because 
it were too long to prosecute all ; and there- - 
fore we do resume custom and habit to speak 
of. 

The opinion of Aristotle seemeth to me a 
negligent opinion, that of those things which 
consist by nature, nothing can be changed by 
custom; using for example, that if a stone 
be thrown ten thousand times up, it will not 
learn to ascend ; and that by often seeing or 
hearing, we do not learn to see or hear the 
better. For though this principle be true in 
things wherein nature is peremptory, (the 
reason whereof we cannot now stand to dis- 
cuss,) yet it is otherwise in things wherein 
nature admitteth a latitude. For he might 
see that a strait glove will come more easily 
on Avith use; and that a wand will by use 
bend otherAvise than it grew ; and that by use 
of the voice we speak louder and stronger; 
and that by use of enduring heat or cold, we 
endure it the better, and the like : which 
latter sort have a nearer resemblance unto 
that subject of maimers he handleth, than those 
instances which he allegeth. But allowing 
his conclusion, that virtues and vices consist 
in habit, he ought so much the more to have 
taught the mamier of superhiduchig that 
habit : for there be many precepts of the wi,se 
ordering the exercises of the mind, as there is 
of ordering the exercises of the body ; whereof 
we will recite a few. 

The first shall be, that we beware we take 
not at the first either too high a strain, or too 



184 



ADVANCEMENT OF LEARNING. 



weak : for if too high, in a diffident nature 
you discourage : in a confident nature you 
breed aii opinion of facility, and so a slotli ; 
and in all natures you breed a further exjjec- 
tation than can hold out, and so an insatisfac- 
tion on the end : if too weak of the other side, 
you may not look to perform and overcome 
any great task. 

Another precept is, to practise all things 
chiefly at two several times, tlie one when the 
mind is best disposed, the other when it is 
worst disposed; that by tlie one you may 
gain a great step, by the other you may work 
out the knots and stonds of the mind, and 
make the middle times the more easy and 
pleasant. 

Another precept is, that which Aristotle 
mentioneth by the way, which is to bear ever 
towards the contrary extreme of that where- 
unto we are by nature inclined; like unto 
the rowing against the stream, or making a 
wand straight by bending him contrary to his 
natural crookedness. 

Another precept is, that tlie mind is brought 
to anything better, and with more sweetness 
and happiness, if that whereunto you pretend 
-be not first in the intention, but " tanquam 
aliud agendo,"'^ because of the natural hatred 
of the mind against necessity and constraint. 
Many other axioms there are touching the 
managing of exercise and custom; which 
being so conducted, doth prove indeed another 
nature ; but being governed by chance, doth 
commonl)'^ prove but an ape of nature, and 
bringeth forth that which is lame and coun- 
terfeit. 

So if we should handle books and studies, 
And what influence and operation they have 
upon manners, are there not divers precepts of 
great caution and direction appertaining 
thereunto? Did not one of the fathers in 
great indignation call poesy "vinum dsemo- 
num,"' because it increaseth temptations, 
perturbations, and vain opinions? Is not the 
opinion of Aristotle worthy to be regarded, 
wherein be saith, " That young men are no 
fit auditors of moral philosophy, because they 
are not settled from the boilin"; heat of tlieir 



» As if intent on business with which -yve hud 
concern. 

' The wine of devils. 



affections, nor attempered with time and ex- 
perience?"' And doth it not hereof come, 
that those excellent books and discourses of 
the ancient writers (whereby they have per- 
suaded unto virtue most effectually, by repre- 
senting her in state and majesty, and popular 
opinions against virtue in their parasites" coats 
fit to be scorned and derided) aie of so little 
effect towards honesty of life, because they 
are not read and revolved by men in their 
mature and settled years, but confined almost 
to boys and beginners ? But is it not true 
also, that much less young men are fit auditors 
of matters of policy, till they have been 
tlioroughly seasoned in religion and morality : 
lest tlieir judgments be corrupted, and made 
apt to think that there are no true differences 
of things, but according to utility and fortune, 
as the verse describes it : — 

" Prosperum et felix scelus virtus vooatur :"3 

and again, 

" Ille crucem pretium sceleris tulit, liic diadema ;' ' 

which the poets do speak satirically, and in 
indignation on virtue's behalf; but l)Ooks of 
policy do speak it seriously and positively ; 
for so it pleaseth iVIachiavel to say, '•' That if 
Caesar had been overthrown, he would have 
been more odious than ever was Catiline ;'' 
as if there had been no difierence, but in for- 
tune, between a very fury of lust and blood, 
and the most excellent spirit (his ambition 
reserved) of the world ? Again, is there not a 
caution likewise to be given of the doctrines 
of moralities themselves, (some kinds of 
them,) lest they make men too precise.'aiTo- 
gant, incompatible ; as Cicero saith of Cato, 
" In Marco Catone hsec bona quae videmus 
divina et egregia, ipsius scitote esse propria ; 
quae nonnunquam requirimus, ea sunt omnia 
non a natura, sed a magistro?'" ^ Many other 

3 A lucky crime takes virtue's honoured name. 
Thus the old epigram — 

'i^reason is ne'er successful. What's tlie reason ? 

For when successful, who dare call it treason ? 

* The crime tliat one man to the gallows led 
May place the crown upon another's head. 

^ The noble and excellent (lualities which we find 
in Marcus Cato arc peculiarly his own; the qua- 
lities which we sometimes larnent to tind deficient 
belong to education rather than nature. 



ADVAK CEMENT OF LEAHNING. 



185 



axioms and advices there are touching those 
proprieties and efiects, which studies do infuse 
and instil into manners. And so likewise is 
there touching the use of all those other 
points, of company, fame, laws, and the rest, 
which we recited in the beginning in the 
doctiine of morality. 

But there is a kind of culture of the mind 
that seemeth yet more accurate and elaborate 
tlian the rest, and is built upon this ground; 
that the minds of all men are at sometimes 
in a state more perfect, and at other times 
in a state more depraved. The purpose there- 
fore of this practice is, to fix and cherish the 
good hours of the mind, and to obliterate 
and take forth the evil. The fixing of the 
good hath been practised by two means, vows 
or constant resolutions, and observances or 
exercises ; which are not to be regarded so 
much in themselves, as because they keep 
the mind in continual obedience. The ob- 
literation of the evil hath been practised by 
two means, some kind of redemption or ex- 
piation of that which is past, and an incep- 
tion or account "denovo,"^ for the time to 
come. But this part seemeth sacred and re- 
ligious, and justly ; for all good moral phi- 
losophy, as was said, is but a handmaid to 
religion. 

Wherefore we will conclude with that last 
point, which is of all other means the most 
compendious and summary, and again, the 
most noble and effectual to the reducing of 
the mind unto virtue and good estate; which 
is the electing and propounding unto a man's 
self good and virtuous ends of his life, such 
as may be in a reasonable sort within his com- 
pass to attain. For if these two things be 
supposed, that a man set before him honest 
and good ends, and again, that he be resolute, 
constant, and true unto them ; it will follow 
that he shall movild himself into all virtue 
at once. And this indeed is like the work of 
nature ; whereas the other course is like the 
work of the hand. For as when a carver 
makes an image, he shapes only that part 
whereupon he worketh (as if he be upon the 
face, that part which shall be the body is 
but a rude stone still, till such time as he 
comes to it) ; but, contrariwise, when nature 



makes a flower or living creature, she formeth 
rudiments of all the parts at one time : so in 
obtaining virtue by habit, while a man prac- 
tiseth temperance, he doth not profit much to 
fortitude nor the like : but when he dedicateth 
and applieth himself to good ends, look, 
what virtue soever the pursuit and passage 
towards those ends doth commend unto him, 
he is invested of a precedent disposition to 
conform himself thereunto. Which state of 
mind Aristotle doth excellently express him- 
self, that it ought not to be called virtuous, 
but divine : his words are these : " Immani- 
tati autem consentaneum est opponere earn, 
quae supra humanitatem est, heroicam sive 
divinam virtutem :"'^ and a little after, "Nam. 
ut ferse neque vitium neque virtus est, sic 
neque Dei : sed hie quidem status altius 
quiddam viitute est, ille aliud quiddam a 
vitio."^ And therefore we may see what cel- 
situde of honour Plinius Secundus attributeth 
to Trajan in his funeral oration; where he 
said, .'-'That men needed to make no other 
prayers to the gods, but that they would con- 
tinue as good lords to them as Trajan had 
been ;" as if he had not been only an imita- 
tion of divine nature, but a pattern of it. 
But these be heathen and profane passages, 
having but a shadow of that divine state of 
mind which religion and the holy faith doth 
conduct men unto by imprintmg upon their 
souls charit}', which is excellently called the 
bond of perfection, because it comprehendeth 
and fasteneth all virtues together. And it is 
j elegantly said by JMenander of vain love, 
\ which is but a false imitation of divme love, 
" Amor melior sophista laevo ad humanam 
' vitam,"'^ that love teacheth a ma,n to carry 
[ himself better than the sophist or preceptor; 
j which he calleth left-handed, because, with 
I all his rules and precepts, he cannot form a 
man so dexterously, nor with that facility to 
prize himself and govern himself as love can 



2 It is the characteristic of a ferocious disposition 
to oppose that heroic or rather divine vii'tue which 
transcends humanitj'. 

3 As beasts cannot be said to have vice or virtue, 
so neither can the gods ; for as the condition of the 
latter is something more exalted than virtue, sa tliat 
of the former is something diflerent from vice. 

* Love is better than any tutor as a guide to hu- 
man life. 



186 



ADVANCEMENT OF LEARNING. 



do; so certainly, if a man's mind be truly in- 
flamed with charity, it doth work liim sud- 
denly into greater perfection than all the doc- 
trine of morality can do, which is Ijut a sophist 
in compaiison of tlie other. Nay further, as 
Xenophon observed truly, that all other aflfec- 
tions, though they raise the mind, yet they do 
it by distorting and uncomeliness of ecstasies 
cr excesses; but only love doth exalt the 
mind, and rievertlieless at the same instant 
doth settle and compose it: so in all other 
excellencies, though they advance nature, yet 
they are subject to excess; only charity ad- 
mitteth no excess. For so we see, aspiring to 
be like God in power, the angels transgressed 
and fell ; " Asceiltlam, et ero sim.ilis altissi- 
mo :" ^ by aspiring to be like God in know- 
ledge, man transgressed and fell ; " Eritis 
sicut Dii, scientes bonum et malum :" ^ but 
by aspiring to a similitude of God in good- 
ness or love, neither man nor angel ever 
transgressed, or shall ti-ansgress. For unto 
that imitation we are called: "Diligitein- 
imicos vesti'os, benefacite eis qui oderunt vos, 
et orate pro persequentibus et calumniantibus 
vos, ut sitis filii Patris vestri qui in coelis 
est, qui solem suum oriri facit super bonos et 
malos, et pluit super justos et injustos.'"^ So 
in the first platform of the divine nature itself, 
the heathen religion speaketh thus, " Optimus 
Maximus :''^ and the sacred Scriptures tlius, 
"JVlisericordia ejus super omnia opera ejus." ^ 
"Wherefore I do conclude this part of moral 
knowledge, concerning the culture and regi- 
men of the mind; wherein if any man, con- 
sidering the parts thereof which I have enume- 
rated, do judge that my labour is but to col- 
lect into an art or science that Avhich hath 
been pretermitted by others, as matter of 
common sense and experience, he judgeth 
well. But as Philocrates sported with De- 
mosthenes, "You may not marvel, Athenians, 

1 I will mount up (to the heaven of heavens) and 
be like unto the Most High. 

2 Ye shall be like s^ods knowing good and evil. 

3 Love your enemies ; do good to them wlio hate 
you, and pray for them who despitefuUy use you and 
persectitc you, that you may be the children" of your 
Father in heaven, who maketh his sun to rise upon 
the evil and the good, and seudeth his rain upon the 
just and upon the unjust. 

•> Best and greatest. 

5 His tender mercy is over all his works. 



that Demosthenes and I do differ; for he 
drinketh water, and I drink wine;" and like 
as we read of an ancient parable of the two 
gates of sleep, — 

" Sunt geminae somni portae : quarum altera fertur 
Cornea, qua veris facilis datur exitus umbris : 
Altera candenti perfecta nitens elephanto, 
Sed falsa ad ccelum mittunt insomnia maucs :"<',, 

so if we put on sobriety and attention, we 
shall find it a sure maxim in knowledge, that 
the more pleasant liquor of wine is the more 
vaporous, and the braver gate of ivory sendeth 
forth the falser dreams. 

But we have now concluded that general 
part of human philosophy, which contem- 
plateth man segregate, and as he consisteth of 
body and si)irit. Wherein we may further 
note, that there seemetli to be a relation or 
conformity between the good of the mind and 
the good of the body. For as we divided the 
good of the body into health, beauty, strength, 
and pleasure; so the good of the mind, 
inquired in rational and moral knowledges, 
tendeth to this, to make the mind sound, and 
without perturbation ; beautiful, and graced 
with decency ; and strong and agile lor all 
duties of life. These three, as in the body, 
so in the mind, seldom meet, and commonly 
sever. For it is easy to observe, tliat many 
have strength of Avit and courage, but have 
neitlier health from perturbations, nor any 
beauty or decency in their doings : some 
again have an elegancy and fineness of car- 
riage, which have neither soundness of ho- 
nesty, nor substance of sufficiency : and some 
again have honest and reformed minds, th u 
can neither become themselves nor mana,^ 
business: and sometimes two of them meol. 
and rarely all three. As for pleasure, we have 
likewise determined tliat the mind ought not 
to be reduced to stupidity, but to retain ple:i- 
sure ; confined rather in the subject of it, 
than in the strengtli and vigour of it. 

Civil knowledge is conversant about a 
subject which of all others is most immersed 
in matter, and hardliest reduced to axiom. 
Nevertheless, as Cato the censor said, '• That 

t" Tluis rendered by Dryden : — 
Two gates the silent house of sleep adorn; 
Of polish'd ivory this, that of transparent horn; 
True visions tlirough transparent horn arise, 
Through polishd ivory pass deluding lies. 



ADVAKCEMEKT OF LEARMNG. 



187 




[Prudence. — Raffaelle .] 



the Romans were like sheep, for that a man 
might better drive a flock of them, than one 
of them; for in a flock, if you couhl but get 
some few to go right, the rest would follow :*' 
so in that respect moral philosophy is more 
difficile than policy. Again, moral philoso- 
phy propoundeth to itself the framing of in- 
ternal goodness ; but civil knowledge requireth 
only an external goodness ; for that as to so- 
ciety sufficeth. And therefore it cometh oft 
to pass that there be evil times in good govern- 
ments : for so we find in the holy story, Avhen 
the kings were good, ji-et it is added, "Sed 
adhuc populus non dederat cor suum ad 
Dominum Deum patrvim suorum.""^ Again, 
states, as great engines, move slowly, and are 
not so soon put out of frame ; for as in Egypt 
the seven good years sustained the seven bad, 
so governments, for a time well grounded, do 
bear out errors following : but the resolution 
of particular persons is more suddenly sub- 
verted. These respects do somewhat qua- 
lify the extreme difficulty of civil know- 
ledge. 

This knowledge hath three jjarts, according 
to the three summary actions of society : which 
are conversation, negotiation, and government. 
For man seeketh in society comfort, use, and 
protection: and they be three wisdoms of 



1 Nevertheless the people gave not then- hearts to 
the Lord God of their fatliers. 



divers natures, which do often sever : wisdom 
of the behaviour, v/isdom of business, and wis- 
dom of state. 

The wisdom of conversation ought not to be 
over much afi'ected, but much less despised; 
for it hath not only an honour in itself, but an 
influence also into business and govenmieut. 
The poet saith — 

" Nee vultu destriie verba tuo :"^ 

a man may destroy the force of his words with 
his countenance : somaj^he of his deeds, saith 
Cicero, recommending to his brother aflability 
and easy access: " Nil interest habere ostium 
apertum, vultum clausum ;"^ it is nothing 
won to admit men with an open door, and to 
receive them with a shut and reserved coun- 
tenance. So, we see, Atticus, before the first 
interview between Caesar and Cicero, the war 
depending, did seriously advise Cicero touch- 
ing the composing and ordering of his coun- 
tenance and gesture. And if the government 
of the countenance be of such effect, much 
more is that of the s^jeech, and other carriage 
appertaining to conversation ; the true model 
whereof seemeth to me well expressed by Livy, 
though not meant for this purpose : " Ne aut 
arrogans videar, aut obuoxius; quomm alte- 



2 Let not harsh looks your soothing words belie. 

3 It is not enough to keep your door open, if your 
looks forbid entrance. 



188 



ADVANCEMENT OF LEARNING. 



rumestalienae llbertatls obliti, alteium suae :'"' 
the sum of behaviour is to retain a man's own 
dignity, without intrudhig upon the liberty of 
otliers. On the other side, if beliaviour and 
outward carriage be intended too much, fii-st 
it may pass into afiectation, and then " quid 
deformius quam scenam in vitam transferre "^ 
(to act a man's life)? But although it proceed 
not to that extreme, yet itconsumeth time, and 
employeth the mind too much. And therefore 
as we use to advise young students from com- 
pany keeping, by saying, "Amici fures tem- 
poris :"^ so certainly tlie intending of the dis- 
cretion of behaviour is a great thief of medita- 
tion. Again, such as are accomplished in 
that form of urbanity please tliemselves in it, 
and seldom aspire to higher virtue ; whereas 
those that have defect in it do seek comeliness 
by reputation ; for where reputation is, almost 
everything becometh ; but where that is not, 
it must be supplied by punctilios, and com- 
pliments. Again, there is no greater impedi- 
ment of action than an over-curious observance 
of decency, and the guide of decency, which is 
time and season. For as Solomon saith, "Qui 
respicit ad ventos, non seminat ; et qui respicist 
ad nubes, non metet :"^ a man must make his 
opportunity, as oft as find it. To conclude ; 
behaviour seemeth to me as a garment of the 
mind, and to have the conditions of a garment. 
For it ought to be made in fashion; it ought 
not to be too curious ; it ought to be shaped 
so as to set forth any good making of the mind, 
and hide any deformity ; and above all, it 
ought not to be too strait, or restrained for ex- 
ercise or motion. But this part of civil know- 
ledge hath been elegantly handled, and there- 
fore I cannot rejDort it for deficient. 

The wisdom touching Negotiation or Busi- 
ness hath not been hitherto collected into 
Avriting, to the great derogation of learning, 
and the professors of learning. For from this 
root springeth chiefly that note or opinion, 
which by us is expressed in adage to this 



1 Lest I should seem arrogant or subservient ; the 
former of whicli argues forgetfulness of the freedom 
of otlicrs, the latter of our own. 

2 What is worse than to transfer the stage to real 
life. 

3 Friends are thieves of time. 

'•lie that observeth the wind shall not sow ; and 
he that regardeth the clouds shall not reap. 



effect, " tliat there is no great concurrence 
between learning and wisdom." For of the 
three wisdoms whicli we have set down to 
pertain to civil life, for wisdom of behaviour, 
it is by learned men for the most part 
despised, as an inferior to virtue, and an 
enemy to meditation ; for wisdom of govern- 
ment, they acquit themselves well when they 
are called to it, but that happeneth to few ; 
but for the wisdom of business, wherein 
man's life is most conversant, there be no 
books of it, except some few scattered adver- 
tisements, that have no proportion to the 
magnitude of this subject. For if books 
were written of this, as the other, I doubt not 
but learned men witli mean experience, 
would far excel men of long experience 
without learning, and outshoot them in their 
own bow. 

Neither needeth it at all to be doubted, 
that this knowledge should be so variable as 
it falleth not under precept ; for it is much 
less infinite than science of government, 
which, we see, is laboured and in some part 
reduced. Of this wisdom, it seemeth some 
of the ancient Romans, in the sagest and 
wisest times, were professors; for Cicero 
reporteth, that it w^as then in use for senators 
that had name and opinion for general wise 
men, as Cormicanius, Curius, Laelius, and 
many others, to walk at certain hours in the 
place, and to give audience to those tliat 
would use their advice; and that the parti- 
cular citizens would resort unto them, and 
consult with them of the marriage of a 
daughter, or of the employing of a son, or of 
a purchase or bargain, or of an accusation, 
and every other occasion incident to man's 
life. So as there is a wisdom of counsel and 
advice even in private causes, arising out of 
a universal insight into the aft'airs of the 
world ; which is used indeed upon particu- 
lar causes propounded, but is gathered by 
general observation of causes of like nature. 
For so we see in the book which Q. Cicero 
writeth to his brother. '• De petitione con- 
sulatus,'"^ (being the only book of business 
that I know written by the ancients,) 
although it concerned a particular action 
then on foot, yet the substance thereof con- 

5 A treatise on Consular Elections. 



ADVANCEMENT OF LEARNING. 



189 



sisteth of many wise and politic axioms, 
which contain not a temporary, but a per- 
petual direction in the case of popular elec- 
tions. But chiefly we may see in those apho- 
risms Avhich have place among divine writings, 
composed by Solomon the king, (of whom 
the Scriptures testify that his heart was as the 
sands of the sea, encompassing the world 
and all worldly matters,) we see, I say, not 
a few profovmd and excellent cautions, pre- 
cepts, positions, extending to much variety 
of occasions ; whereupon we will stay awhile, 
offering to consideration some number of 
examples. 

" Sed et cunctis sermonibus qui dicuntur 
ne accommodes aurera tuam, ne forte audias 
servum tuum maledicentem tibi." ^ Here is 
concluded the provident stay of inquiry of 
that which we would be loatli to lind : as it 
was judged great wisdom in Pompeius Mag- 
nus that he burned Sertorius's papers uu- 
perused. 

" Yir sapiens, si cum stulto contenderit, 
sive irascatur, sive rideat, non inveniet 
requiem."^ Here is described the great dis- 
advantage which a wise man liath in under- 
taking a lighter person than himself; which 
is such an engagement as, whether a man 
turn the matter to jest, or turn it to heat, 
or howsover he change copy, he can no ways 
quit himself well of it. 

" Qui delicate a pueritia nutrit servum 
suum, postea sentiet eum contumacem."'^ 
Here is signitied, that if a man begin too high 
a pitch in his favours, it doth commonly end 
in unkindness and un thank fulness. 

•' Yidisti virum velocem in opere suo? 
coram regibus stabit, nee erit inter igno- 
biles." * Here is observed, that of all virtues 
for rising to honour, quickness of despatch is 
the best ; for superiors many times love not 
to have those they employ too deep or too 
sufficient, but ready and diligent. 

J Lend not your ears to all discourses, lest you 
hear your servant reproaching you. The same as 
the proverb, " Listeners rarely hear good of them- 
selves." 

2 A wise man contending with a fool, whether he 
gets angry or smiles, will not find rest. 

3 He who rears a slave too tenderly from child- 
hood will find him disobedient. 

* Have you seen a man quick at his w^ork, lie 
shall stand before khigs and shall not be neglect,'d. 



" "\'idi cunctos viventes qui ambulant sub 
sole, cum adolescente secundo qui consurgit 



pro eo. 



Here is expressed that which was 



noted by Sylla first, and after him by Tibe- 
rius ; " Plures adorant solem orientem quam 
occidentem vel meridianum.''^ 

" Si spiritus potestatem habentis ascenderit 
super te, locum tuum ne dimiseris; quia 
curatio faciet cessare peccata maxima.''^ 
Here caution is given, that upon displeasure 
retiring is of all courses the unfittest ; for a 
man leaveth things at worst, and depriveth 
himself of means to make them better. 

" Erat civitas parva, et pauci in ea viri : 
venit contra eam rex magnus, et vadavit 
earn, insti-uxitque munitiones per gyrum, et 
perfecta est obsidio; inventusque est in ea 
vir pauper et sapiens, et liberavit eam per 
sapientiam suam; et nullus deinceps recor- 
datus est hominis illius pauperis.""^ Here the 
corruption of states is set forth, that esteem 
not virtue or merit longer than they have use 
of it. 

" Mollis responsio frangit iram."^ Here is 
noted that silence or rough answer exaspe- 
rateth ; but an answer present and temperate 
pacifieth. 

"Iter pigrorum quasi sepes spinarum.'"^^ 
Here is lively represented how laborious 
sloth proveth in the end; for when things 

^ This is the Vulgate rendering of Ecclesiastes iv. 
13; literally, " I saw all living men that walk under 
the sun, with the second young man who shall rise up 
in his place." Our authorised version reads, I con- 
sidered all the living which walk under the sun, 
with the second child that shall stand up in his 
stead." The Targum asserts that Solomon pro- 
phetically alludes to the case of Eehoboam and 
Jeroboam ; but he more probably refers to some 
contemporary revolution, such as frequently takes 
place in Asiatic kingdoms, when a child is taken 
from the harem or the prison and suddenly elevated 
to the throne. 

^ There are more worshippers of the rising than of 
the setting or even the meridian sun. 

^ If ambition of power possesses you, beware of 
abandoning your post; care and attention will cor- 
rect the greatest errors. 

•* There was a little city and few men within it, 
and there came a great king against it and besieged 
it, and built great bulwarks against it. Now there 
was found in it a poor wise man, and he by his wis- 
dom delivered the city; yet no man remembered 
that poor wise man. 

3 A soft answer turneth away wrath. 
10 Tlie journey of the idle is like a hedge of thorns. 



190 



ADVANCEMENT OF LEARNING, 



are defen-ed till the last instant, and uotliing 
prepared beforehand, every step findeth a 
brier or an impediment, which catcheth or 
stoppeth. 

" Melior est finis orationis quam princi- 
pium,"^ Here is taxed the vanity of formal 
speakers, that study more about prefaces and 
inducements, than upon the conclusions and 
issues of speech. 

" Qui cognoscit in judicio faciem, non 
bene facit ; iste et pro buccella panis deseret 
veritatem.'"^ Here is noted, that a judge 
were better be a briber than a respecter of 
persons ; for a corrupt judge offendeth not 
so highly as a facile. 

" Vir pauper calumnians pauperes similis 
est imbri vehement!, in quo paratur fames. "^ 
Here is expressed the extremity of necessitous 
extortions, figured in the ancient fable of 
the full and the hungry horseleech.^ 

" Fons turbatus pede, et vena corrupta, est 
Justus cadens coram impio.'" ^ Here is noted, 
that one judicial and exemplar iniquity in 
the face of the world, doth trouble the foun- 
tains of justice more than many particular 
injuries passed over by connivance. 

" Qui subtrahit aliquid a patre et a matre, 
et dicit hoc non esse peccatum, particeps est 
homicidii,"*' Here is noted, that wliereas 
men in wronging their best friends use to 
extenuate their fault, as if they might pre- 
sume or be bold u2)on them, it doth con- 
trariwise indeed aggravate their fault, and 
turneth it from injury to impiety. 

" Noli esse amicus homini iracundo, nee 
ambulato cum homine furioso."7 Here cau- 
tion is given, that in the election of our 
friends Ave do principally avoid those which 



' The end of a speech is better than the beginning. 

2 lie who on the bench of justice recognises the 
face of an acquaintance acts wrong ; he will sell the 
truth for a morsel of bread. 

3 A poor man who oppresses the poor, is like a 
sweeping rain which leaveth no food. 

•* See -^sop. 

^ A just man failing to gain his cause over an 
unrighteous adversary, is like a fountain disturbed 
by the foot, or a putrid vein. 

6 He who steals anything from his father and 
mother and says that this is no sin, is as guilty sis a 
homicide, or, in the English version, " the companion 
of the destroyer." 

' Be not the friend of an irritable man, and walk 
not ^^•ith a passionate man. 



are impatient, as those that will es])oase us 
to many factions and quarrels. 

''Qui conturbat domum suam, possidebit 
ventum.^"8 Here is noted, that in domestical 
separations and breaches men do promise to 
themselves quieting of tlieir mind and con- 
tentment ; but still they are deceived of 
their expectation, and it turneth to wind. 

" Filius sapiens Isetificat patrem : filius 
yero stultus moestitia est matri suae."» Here 
is distinguished, that fathers have most com- 
fort of the good proof of their sons; but 
mothers have most discomfort of tlieir ill 
jji-oof, because women have little discerning 
of virtue, but of fortune. 

" Qui celat delictum, quaerit amicitiam ; 
sed qui altero sermone repetit, separat fcede- 
ratos."'" Here caution is given, that reconcile- 
ment is better managed by an amnestv, and 
passing over tliat which is past, than by 
apologies and excusations. 

^' In omni o'pere bono erit abundantia ; 
ubi autem verba sunt plurima, ibi fre- 
quenter egestas."'^! Here is noted, that words 
and discourse abound most where there is 
idleness and want. 

"Primus in sua causa Justus; sed venit 
altera pars, et inquirit in eum."'^^ Here is 
observed, that in all causes the first tale 
possesseth much ; in such soi t, that the per- 
judice thereby wrouglit will be hardly re- 
moved, except some abuse or falsity in the 
information be detected. 

'•' Verba bilinguis quasi simplicia, et ipsa 
perveniunt ad interiora ventris."^^ Here is 
distinguished, that flattery and insinuation, 
which seemeth set and artificial, sinketli not 
far ; but that entereth deep which halh show 
of nature, liberty, and simplicity. 



s He wlio disturbs his own house will inherit the 
wind. 

y A wise son maketh a glad father, but a foolisli 
son is grief unto his mother. 

'" He who conceals an error g-ains a friend; bit 
the tale bearer sevei-s those who were closely united. 

" In every good work there will be abundance, 
but where words are too numerous, poverty is 
present. 

'2 He that is first iu his own cause seemeth just ; 
but his neighbour cometh and searchcth him. 

'3 The words of a tale-bearer are as wounds, 
and thev go down into the innermost parts of the 
belly. ■ 



ADVANCEMENT OF LEARNING. 



191 



" Qui erudit derisorem, ipse sibi injuriam 
facit ;. et qui arguit impium, cibi maculam 
generat.""^ Here caution is given how we 
tender reprehension to arrogant and scornful 
natures, whose manner is to esteem it for 
contumely, and accordingly, to return it. 

"Da sapienti occasionem, et addetur ei 
sapientia."^ Here is disthjguished the wis- 
dom brought into habit, and that which is 
but verbal, and swimming only in conceit; 
for the one upon occasion presented is 
quickened and redoubled, the other is amazed 
and confused. 

'•' Quomodo in aquis resplendent vultus 
prospicientium, sic corda hominum manifesta 
sunt prudentibus."^ Here the mind of a wise 
man is compared to a glass, wherein the 
images of all diversity of natures and cus- 
toms are represented : from which representa- 
tion proceedeth that application, 

" Qui sapit, innumeris moribus aptus erit."* 

Thus have I staid somewhat longer upon 
these sentences politic of Solomon than is 
agreeable to the proportion of an example; 
led with a desire to give authority to this 
part of knowledge, which I noted as deficient, 
by so excellent a precedent ; and have also 
attended them Avith brief observations, such 
as to my vmderstanding offer no violence to 
the sense, though I know they may be applied 
to a more divine use : but it is allowed, 
even in divinity, that some interpretations, 
yea, and some writings, have more of the 
eagle than others ; but taking them as in- 
structions for life, tliey might have received 
large discourse, if I would have broken them 
and illustrated them by deducements and 
examples. 

Neither was this in use only with the 
Hebrews, but it is generally to be found in 
tlie wisdom of tlie more ancient times; that 
as men found out any observation that they 
thought was good for life, they would gather 



1 He that reproveth a scomer getteth to himself 
shame ; and he that rebuketh the wicked getteth to 
himself a blot. 

2 Afford opportunity to a wise man, and his wis- 
dom will be increased. 

3 As in water, face answereth to water, so the 
heart of man to man. 

* Fit for each change and chance we find the wise. 



it, and express it in parable, or aphorism, or 
fable. But for fables, they were vicegerents 
and supplies where examples failed : now 
that the times abound with history, the aim is 
better when the mark is alive. And there- 
fore the form of writmg which of all others is 
fittest for this variable argument of negotiation 
and occasion is that which Machiavel chose 
wisely and aptly for government; namely, 
discourse upon histories or examples: for 
knowledge drawn freshly, and in our view, 
out of particulars knoweth the way best 
to paiticulars again; and it hath much 
greater life for practice when tlie discourse 
attendeth 'upon the example, than when 
the example attendeth upon the discourse. 
For this is no point of order, as it seemeth at 
first, but of substance : for when the example 
is the ground, being set down in a history at 
large, it is set down with all circumstances, 
which may sometimes control the discourse 
thereupon made, and sometimes supply it as 
a very pattern for action ; whereas the ex- 
amples alleged for the discourse's sake are 
cited succinctly, and without particularity, 
and carry a servile aspect toward the dis- 
course which they are brought in to make 
good. 

But this difference is not amiss to be re- 
membered, that as history of times is the 
best ground for discourse of government, such 
as Machiavel handleth, so history of lives is the 
most proper for discourse of business, because 
it is most conversant in private actions. Nay, 
there is a ground of discourse for this purpose 
fitter than them both, which is discourse upon 
letters, such as are wise and weighty, as many 
are of Cicero ad Atticum, and others. For 
letters have a great and more particular 
representation of business than eitlier chro- 
nicles or lives. Thus have we spoken both 
of the matter and form of this part of civil 
knowledge, touching Negotiation, which we 
note to be deficient. 

But yet there is another yatt of this part, 
which diftereth as much from that whereof 
we have spoken as " sapere,"' ^ and " sibi 
sapere,® the one moving as it were to the 
circumference, the other to the centre. For 



5 To be wise. 

fi To be wise for one's self. 



192 



ADVANCEMENT OF LEARNING. 



there is a wisdom of counsel, and again there 
is a wisdom of pressing a man's own fortune ; 
and they do sometimes meet, and often sever; 
for many are wise in their own ways that are 
weak for goverrnnent or counsel ; like ants, 
which are wise creatures for themselves, but 
very hurtful for the garden. This wisdom 
the Romans did take much knowledge of: 
*' Nam pol sapiens," saith the comical poet, 
" fingit fortunam sibi;"^ audit grew to an 
adage, " Faber quisque fortunse propriae:"'^ 
and Livy attriJniteth it to Cato the first, " in 
hoc viro tanta vis animi et ingenii inerat, ut 
quocunque loco natus esset, sibi ipse fortunam 
facturus videretur." •* 

This conceit or position, if it be too much 
declared and professed, hath been thought a 
thing impolitic and unlucky, as was observed 
in Timotheus, the Athenian, who having done 
many great services to the estate in his govern- 
ment, and giving an account thereof to the 
people, as the manner was, did conclude 
every particular with this clause, "and in 
this fortune had no part." And it came so to 
pass that he never prospered in anything he 
took in hand afterwards : for this is too high 
and too arrogant, savouring of that which 
Ezekiel saith of Pharaoh, " Dicis, Fluvius 
est meus, et ego feci memet ipsum;"'* or of 
that which another prophet speaketh, that 
men offer sacrifices to their nets and snares ; 
and that which the poet expresseth, — 

" Dextra mihi Deus, et tclum quod inutile libro, 
Nunc adsint!"5 

for these confidences were ever unhallowed 
and unblessed : and therefore those that were 
great politicians indeed ever ascribed their 
successes to their felicity, and not to their skill 
or virtue. For so Sylla surnamed himself 
" Felix, "^ not '' Magims :" ^ so Caesar said 



' For by PoUux tlic wise man makes his o\m 
fortune. 

2 Every one is the architect of his own fortune. 

3 Such was the strength of his mind and genius, 
that he would have carved out his own fortune 
wherever he had been bora. 

* Thou sayest the river is mine, and I myself 
have made it. 

5 My strong right arm and sword, assist my stroke, 
The only gods Mezentius will invoke. 

6 Fortunate. 
' Great. 



to the master of the ship, " Caesarem portas 
et fortunam ejus."^ 

But yet nevertheless these positions, "Faber 
vquisque fortunac suae : Sapiens dominabitur 
astiis : Invia virtuti nulla est via,"*^ and the 
like being taken and used as spurs to industry, 
and not as stiiTups to insolency, rather for 
resolution than for presumption or outward 
declaration, have been ever thought sound 
and good ; and are, no question, imprirjted 
in the greatest minds, who are so sensible of 
tliis opinion, as they can scarce contain it 
witliin : as we see in Augustus Caesar, (who 
was rather diverse from his uncle, than 
inferior in virtue,) how when he died, he 
desired his friends about him to give him a 
'• Plaudite,"''' as if he were conscious to him- 
self that he had played his part well upjn the 
stage. This part of knowledge we do report 
also as deficient : not but that it is practised 
too much, but it hath not been reduced to 
writing. And therefore lest it should seem 
to any that it is not comprehensible by axiom, 
it is requisite, as we did in the former, that 
we set down some heads or passages of it. 

Wherein it may appear at the first a new 
and unwonted argument to teach men how to 
raise and make their fortune; a doctrine 
wherein every man perchance will be ready 
to yield himself a disciple, till he seeth dif- 
ficulty : for fortune layeth as heavy impo- 
sitions as virtue; and it is as hard and severe 
a thing to be a true politician as to be truly 
moral. But the handling hereof concerneth 
learning greatly, both in honour and in sub- 
stance : in honour, because pragmatical men 
may not go away with an opinion that learn- 
ing is like a lark, that can mount, and sing, 
and please herself, ar.d nothing else ; but 
may know that she holdeth as well of the 
hawk, that can soar aloft, and can also de- 
scend and strike upon the prey : in substance, 
because it is the perfect law of inquiry of 
truth '■ that nothing be in the globe of mat- 
ter, which should not be likewise in the 
globe of crystal or form ;" tliat is, that there 



8 You carry Ca?sar and his fortune. 

9 Every one is the architect of his own fortune. 
The wise man will triumph over the stars (i.e. Des- 
tiny). No path is impassable to virtue. 

"* " Applause :" it was the phrase used by Roman 
actors when the performance was concluded. 



ADVANCEMENT OF LEARNING. 



193 



De not anything in being and action which 
hould not be drawn and collected into con- 
emplation and doctrine. Neither doth learn- 
ing admire or esteem of this architecture of 
'brtune, otherwise than as of an inferior work : 
or no man's fortune can be an end worthy of 
lis being ; and many times the worthiest men 
lo abandon their fortune willingly for better 
espects : but nevertheless fortune, as an organ 
)f virtue and merit, deserveth the considera- 
iion. 

First therefore the precept which I con- 
••-eive to be most summary towards the pre- 
'ailing in fortune is to obtain that window 
vhich Momus did require : who, seeing in 
•he frame of man's heart such angles and re- 
cesses, found fault that there was not a win- 
low to look into them ; that is, to procure 
food informations of particulars touching 
persons, their natures, their desires and ends, 
heir customs and fashions, their helps and 
advantages, and whereby they chiefly stand : 
;o again their weaknesses and disadvantages, 
md where they lie most open and obnoxious ; 
heir friends, factions, and dependencies ; and 
igain their opposites, enviers, competitors, 
heir moods and times. " Sola viri molles 
■iditus et tempora noras;" their principles, 
rules, and observations, and the like : and 
diis not only of persons, but of actions ; what 
are on foot from time to time, and how they 
ue conducted, favoured, opposed, and how 
hey import, and the like. For the know- 
edge of present actions is not only material 
n itself^ but without it also the knov/ledge of 
persons is very erroneous : for men chau'^e 
with the actions ; and whilst they are in pur- 
suit they are one, and when they return to 
heir nature they are another. Tliese inform- 
itions of particulars touching persons and 
actions are as the minor propositions in every 
ictive syllogism ; for no excellency of ob- 
iervations, which are as the major proposi- 
ions, can suffice to ground a conclusion, if 
;here be error and mistaking in the minors. 

That this knowledge is possible, Solomon 
is our surety; who saith, "Consilium in 
:;orde viri tanquam aqua profunda ; sed vir 
prudens exhauriet illud.'^ And althouo-h 



1 Counsel iu tlie lieart of man is like deer) Mater 
)ut a man of uuderatanding will draw it out* ' 



the knowledge itself falleth not under pre- 
cept, because it is of individuals, yet the 
instructions for the obtaining of it may. 

We will begin therefore with this precept, 
according to the ancient opinion, that the 
sinews of wisdom are slowness of belief and 
distrust ; that more ti'ust be given to coun- 
tenances and deeds than to words; and in 
words rather to sudden passages and sur- 
prised words than lo set and purposed words. 
Neither let that be feared which is said, " froiiti 
nulla fides :'"2 which is meant of a general 
outward behaviour, and not of the private and 
subtile motions and labours of the countenance 
and gesture; which, as Q. Cicero elegantly 
saith, is " animi janua.''^ None more close 
than Tiberius, and yet Tacitus saith of Gallus, 
"Etenim vultu oflensionem conjectaverat.'* 
So again, noting the differing character and 
manner of his commending Germanicus and 
Drusus in the senate, he saith, touching his 
fashion, wherein he can-ied his speech of Ger- 
manicus, thus ; "Magis in speciem adornatis 
verbis, quam ut penitus sentire crederetur i"^ 
but of Drusus thus ; " Paucioribus, sed in- 
tentior, et fida oratione :"<' and in another 
place, speaking of his character of speech^ 
when he did anything that was gracious and 
popular, he saith, that in other things he was 
" velut eluctantium verborum ;''7 but then 
again, "solutius vero loquebatur quando 
subveniret.''^ So that there is no such 
artilicer of dissimulation, nor no such com- 
manded countenance, "vultus jussus,''^ that 
can sever from a feigned tale some of these 
fashions, either a more slight and careless 
fashion, or more set and formal, or more 
tedious and wandering, or coming from a 
man more drily and hardly. 

Neither are deeds such assured pledges as 
that they may be trusted without a judicious 

2 There is no trusting to appearance. 

■'' The gate of the soul. 

* He guessed that he was offended from his coun- 
tenance. 

» With words of specious praise so highly wrought 
that they were not esteemed to convey his senti- 
ments. 

*> He spoke a few words, but his speecli was 
more earnest and sincere. 

7 Like words finding tlieir way with diflSculty. 

*• He spoke more liuently when it served his 
purpose. 

^ A commanded countenance. 

O 



194 



ADVANCEMENT OF LEARNING. 



consideration of their magnitude and nature : 
" Fraus sibi in parvis fidem prsestruit, ut 
majore emolumento f'allat :"^ and the Italian 
thinketh himself upon the point to be bought 
and sold, when he is better xised than he was 
wont to be, without manifest cause. For 
small favours, they do but lull men asleep, 
both as to caution and as to industry; and 
are, as Demosthenes calleth them, " Alimenta 
socordiae/\^ So again we see how false the 
nature of some deeds are, in that particular 
which Mutianus practised upon Antonius 
Primus, upon that hollow and unfaithful 
reconcilement which was made between them : 
whereupon Mutianus advanced many of the 
friends of Antonius: "simul amicis ejus 
prsefecturas et tribmiatus largitur :''^ wherein, 
under pretence to strengthen him, he did 
desolate him, and won from him his de- 
pendences. 

As for words, though they be like waters 
to physicians, full of flattery and uncertainty, 
yet they are not to be despised, especially 
with the advantage of passion and affection. 
For so we see Tiberius, upon a stinging and 
incensing speech of Agrippina, came a step 
forth of his dissimulation, when he said, 
" You are hurt because you do not reign ;'' 
of which Tacitus saith, " Audita haec raram 
occulti pectoris vocem elicuere; correptam- 
que Grseco versu admonuit, ideo laedi, quia 
non regnaret.'" "* And therefore the poet doth 
elegantly call passions tortures, that urge 
men to confess their secrets : — 
" Vino tortus et ira."^ 

And experience showeth there are few men 
so true to themselves and'so settled, but that, 
sometimes upon heat, sometimes upon bravery, 
sometimes upon kindness, sometimes upon 
trouble of mind and weakness, they open 
themselves; especially if they he put to it 
with a counter-dissimulation, according to 



1 Fraud gaius confidence by honesty in small 
matters, that it may deceive in greater, 

'^ The aliment of sloth. 

3 At the same time he bestows governments and 
offices on his friends. 

* These words drew a reply from his secret soul, 
and he reproved her with the Greek verse, that she 
was hurt because she did not reign. 

5 Tried by wine and anger. 



the proverb of Spain, " Di mentira, y sacaras 
verdad" (Tell a lie and find a truth). 

As fur the knowing of men, which is at 
second hand from reports; men's weaknesses 
and faults are best known from their enemies, 
their virtues and abilities from their friends, 
their customs and times from their servants, 
their conceits and opinions from their familiar 
friends, with whom they discourse most. 
General fame is light, and the opinions con- 
ceived by superiors or equals are deceitful ; 
for to such, men are more masked : '• A'erior 
fama e domesticis emanat.'"^ 

But the soundest disclosing and expound- 
ing of men is by their natures and ends, 
wherein the weakest sort of men are best 
interpreted by their natures, and the wisest 
by their ends. For it was both pleasantly 
and wisely said, though I think very untruly, 
by a nuncio of the pope, returning from a 
certain nation where he served as lieger ; 
whose opinion being asked touching the 
appointment of one to go in his place, he 
wished that in anj' case they did not send 
one that was too wise ; because no very wise 
man would ever imagine what they in that 
country were like to do. And certainly it 
is an error frequent for men to shoot over, 
and to suppose deeper ends and more com- 
pass-reaches than are : the Italian proverb 
being elegant, and for the most part true : — 

" Di danari, di senno, e di fede, 
C'e ne mauco che non credi." 

(There is commonly less money, less wisdom, 
and less good faith than men do account 
upon). 

But princes, upon a far other reason, are 
best interpreted by their natures, and private 
persons by their ends ; for princes being at 
the top of human desires, they have for the 
most part no particular ends whereto they 
aspire, by distance from which a man might 
take measure and scale of the rest of their 
actions and desires; which is one of the 
causes that maketh their hearts more inscru- 
table. Neither is it sufficient to inform our- 
selves, in men's ends and natures, of the 
variety of them only, but also of the pre- 
dominancy, what humour reigneth most, 

<^ Character is best known from servants. 



ADVANCEMENT OF LEARNING. 



195 



and what end is principally sought. For so 
we see, when Tigellinus saw himself out- 
stripped by Peti'onius Turpiliaims in Nero's 
humours of pleasures, "metus ejus rimatur"^ 
(he wrought upon Nero's fears), whereby he 
brake the other's neck. 

But to all this part of inquiry the most 
compendious way resteth in three things : 
the first, to have general acquaintance and 
inwardness with those which have general 
acquaintance and look most into the world ; 
and especially according to the diversity of 
business, and the diversity of persons, to have 
privacy and conversation with some one 
friend, at least, which is perfect and well 
intelligenced in every several kind. The 
second is, to keep a good mediocrity in 
liberty of speech and secrecy ; in most 
things liberty : secrecy where it importeth ; 
for liberty of speech inviteth and provoketh 
liberty to be used again, and so bringeth 
much to a man's knowledge; and secrecy, 
on the other side, induceth trust and inward- 
ness. The last is, the reducing of a man's 
self to this watchful and serene habit, as to 
make account and purpose, in every con- 
ference and action, as well to observe as to 
act. For as Epictetus would have a philoso- 
pher in every particular action to say to him- 
self, " Et hoc volo, et etiam institutum ser- 
vare;'"-^ so a politic man in everything should 
say to himself, "Et hoc volo, ac etiam ali- 
quid addiscere.''^ I have stayed the longer 
upon this precept of obtaining good inform- 
ation, because it is a main part by itself, 
which answereth to all the rest. But, above 
all things, caution must be taken that men 
have a good stay and hold of themselves, and 
that this much knowledge do not draw on 
much meddling ; for nothing is more unfor- 
tunate than light and rash intenneddling in 
many matters. So that this variety of know- 
ledge tendeth in conclusion but only to this, 
to make a better and freer choice of those 
actions which may concern us, and to con- 
duct them with the less error and the more 
dexterity. 

The second precept concerning this know- 

' He scrutinizes his fears. 

2 I wish to hold my purpose. 

3 I wish to leara something additional. 



ledge is, for men to take good information 
touching their own person, and well to under- 
stand themselves : knowing that, as St. James 
saith, though men look oft in a glass, yet they 
do suddenly forget themselves; wherein as 
the divine glass is the word of God, so the 
politic glass is the state of the world, or times 
wherein we live, in the which we are to 
behold ourselves. 

For men ought to take an impartial view 
of their own abilities and virtues ; and again 
of their Avants and impediments; account- 
ing these with the most, and those other 
with the least ; and from this view and ex- 
amination to frame the considerations fol- 
lowing : — 

First, to consider how the constitution of 
their nature sorteth with the general state of 
the times ; which if they find agreeable and 
fit, then in all things to give themselves more 
scope and liberty ; but if differing and dis- 
sonant, then in the whole course of their life 
to be more close, retired, and reserved : as we 
see in Tiberius, who was never seen at a play, 
and came not into the senate in twelve of his 
last 5'^ears ; whereas Augustus Caesar lived 
ever in men's eyes, which Tacitus observeth 
" AliaTiberio morum via."* 

Secondly, to consider how their nature 
sorteth with professions and courses of life, 
and accordingly to make election, if they be 
free ; and, if engaged, to make the departure 
at the first opportunity : as we see was done 
by Duke ^^alentine, that was designed by his 
father to a sacerdotal profession, but quitted it 
soon after in regard of his parts and inclina* 
tion ; being such, nevertheless, as a man can- 
not tell well whether they were worse for 
a prince or for a priest. 

Thirdly, to consider how they sort with 
those whom they are like to have competitors 
and concurrents; and to take that course 
wherein there is most solitude, and themselves 
like to be most eminent : as Julius Caesar did, 
who at first was an orator or pleader; but 
when he saw the excellency of Cicero, Hor- 
tensius, Catulus, and others, for eloquence, 
and saw there was no man of reputation for 
the wars but Pompeius, upon whom the state 
was forced to rely, he forsook his course begun 

* Tiberius had a different rule of conduct. 
o 2 



196 



ADVANCI:ME^T OF LEARNING. 



toward a civil and popular greatness, and 
transferred his designs to a martial greatness. 

Fourthly, in the choice of their friends and 
dependences, to proceed according to the 
composition of their own nature : as we may 
see in Caesar ; all whose friends and followers 
were men active and effectual, but not solemn, 
or of reputation. 

Fifthly, to take special heed how they guide 
themselves by examples, in thinking they can 
do as they see others do; whereas, perhaps 
their natures and carriages are far differing. 
In which error it seemeth Pompey was, of 
whom Cicero saith that he was wont often 
to say, "Sylla potuit, ego non potero?''^ 
Wherein he was much abused, the natures 
and proceedings of himself and his example 
Toeing the unlikest in the world ; the one being 
fierce, violent, and pressing the fact; the 
other soleinn, and full of majesty and cir- 
cumstance, and therefore the less effectual. 

But this precept touching the politic know- 
ledge of ourselves hath many other brandies, 
whereupon we cannot insist. 

Next to the well understanding and dis- 
cerning of a man's self, there followeth the 
well opening and revealing a man's self; 
wherein we see nothing more usual than for 
the more able man to make the less show. 
For there is a great advantage in the well 
setting forth of a man's virtues, fortunes, 
merits ; and again, in the artificial covering 
of a man's weaknesses, defects, disgraces; 
staying upon the one, sliding from the other ; 
cherishing the one by circumstances, gracing 
the other by exposition, and the like : wherein 
we see what Tacitus saith of Mutianus, who 
was the greatest politician of his time, "Om- 
nium quae dixerat feceratque arte quadam 
ostentator :"^ which requireth indeed some 
art, lest it turn tedious and arrogant ; but yet 
so as ostentation, though it be to the first 
degree of vanity, seemeth to me rather a vice in 
manners than in policy : for as it is said, " Au- 
dacter calumniare, semper aliquid haeret:"'^ 
so, except it be in a ridiculous degree of de- 

1 Sylla could do so, .ind shall not I ? 

2 He had the art of making a great display in 
everything he said or did. 

3 Calumniate boldly, some of the reproach will 
remain. Or, in the English proverb, " Tlirow dirt 
enough, and some of it will stick.'* 



formity, " Audacter te vendita, semper ali- 
quid liaeret.'*"* For it will stick with the 
more ignorant and inferior sort of men, though 
men of wisdom and rank do smile at it and 
despise it; and yet the authority won with 
many doth countervail the disdain of a few. 
But if it be carried witli decency and govern- 
ment, as with a natural, pleasant, and inge- 
nious fashion ; or at times when it is mixed 
with some peril and unsafety, as in military 
persons ; or at times when others are most 
I envied ; or with easy and careless passage to 
I it and from it, without dwelling too long or 
I being too serious; or with an equal freedom 
of taxing a man's self, as well as gracing him- 
j self; or by occasion of repelling or putting 
down others' injury or insolence; it doth 
greatly add to reputation : and surely not a 
few solid natures, that want this ventosity, and 
cannot sail in the height of the winds, are not 
without some prejudice and disadvantage by 
their moderation. 

But for these flourishes and enhancements 
of virtue, as they are not perchance unneces- 
sary, so it is at least necessary that virtue be 
not disvalued and imbased under the just 
price ; Avhich is done in three manners : by 
offering and obtruding a man's self, wherein 
men think he is rewarded, when lie is accepted ; 
by doing too much, whicli will not give thnt 
which is well done leave to settle, and in th« 
end induceth satiety ; and by finding too soon 
the fruit of a man's virtue, in commendation, 
applause, honour, favour ; wherein if a man 
be pleased with a little, let him hear what is 
truly said; "Cave ne insuetus rebus ma- 
joribus videaris, si haec te res parva sicuti 
magna delectat."* 

But the covering of defects is of no less 
importance than the valuing of good parts ; 
whicli may be done likewise in three manners, 
by caution, by colour, and by confidence. 
Caution is when men do ingeniously and 
discreetly avoid to be put into those things 
for which they are not projier : whereas, con- 
trariwise, bold and unquiet spirits will thrust 
themselves into matters without difference, 
and so publish and proclaim all their wants. 

•> Boast boldly, and something will stick. 

* Heware lest you seem unaccustomed to greater 
things, if so small a matter affords you sucli great 
deliglit. 



ADVANCEMENT OF LEARNING. 



J 97 



Colour is, when men make a way for them- 
selves, to have a construction made of their 
faults or wants, as proceedmg from a better 
cause, or intended for some other purpose: 
for of the one it is well said, " Saepe latet vi- 
tium proximitate boni,"^ and therefore, what- 
soever want a man hath, he must see that he 
pretend the virtue that shadoweth it ; as, if he 
be dull, he must affect gravity; if a coward, 
mildness ; and so the rest : for the second, a 
man must frame some probable cause why 
he should not do his best, and why he should 
dissemble his abilities; and for that pur- 
pose must use to dissemble those abilities 
which are notorious in him, to give colour 
that his ti-ue wants are but industries and dis- 
simulations. For confidence, it is the last but 
surest remedy ; namely, to depress and seem 
to despise whatsoever a man cannot attain ; 
observing the good principle of the merchants, 
who endeavour to raise the price of their own 
commodities, and to beat down the price 
of others. But there is a confidence tliat 
passeth this other; which is, to face out 
a man's oavu defects, in seeming to conceive 
that he is best in those things wherein he is 
failing : and, to help that again, to seem on 
the other side that he liath least opinion of 
himself in those things wherein he is best : 
like as we shall see it commonly in poets, that 
if they show their verses, and you except to any, 
they will say that that line cost them more 
labour than any of the rest; and presently 
will seem to disable and suspect rather some 
other line, which they know well enough to 
be the best in the number. But above all, in 
this righting and helping of a man's self in 
his own carriage, he must take heed he show 
not himself dismantled, and exposed to scorn 
and injury, by too much dulceness, goodness, 
and facility of nature ; but show some sparkles 
of liberty, spirit, and edge : which kind of 
fortified carriage, with a ready rescuing of a 
man's self from scorns, is sometimes of ne- 
cessity imposed upon men by somewhat in 
their person or fortvme; but it ever suc- 
ceedeth with good felicity. 

Another precept of this knowledge is, by 
all possible endeavour to frame the mind to 
be pliant and obedient to occasion; for 

1 Vice often lurks close to virtue. 



nothing hindereth men's fortunes so much as 
this : " Idem manebat, neque idem decebat,"^ 
men are where they were, when occasions 
turn : and therefore to Cato, whom Livv 
maketh sucli an architect of fortune, he 
addeth, that he had "'versatile ingenium.''* 
And thereof it cometh that these grave solemn 
wits, Avhich must be like themselves, and 
cannot make departures, have more dignity 
than felicity. But in some it is nature to be 
somewhat vicious and inwrapped, and not 
easy to turn ; in some it is a conceit, that is 
almost a nature, which is, that men can hardly 
make themselves believe that they ought to 
change their course, when they have found 
good by it in former experience. For Ma- 
chiavel noted wisely how Fabius Maximus 
would have been temporising still, according 
to his old bias, when the nature of the war 
Avas altered and required hot pursuit. la 
some other it is want of point and peneti-ation 
in their judgment, that they do not discern 
when things have a period, but come in too 
late after the occasion ; as Demosthenes com- 
paretli the people of Athens to country 
fellows, when they play in a fence-school, that 
if they have a blow then they remove their 
Aveapon to that ward, and not before. In 
some other it is a loathness to lose labours 
passed, and a conceit that they can bring 
about occasions to their ply ; and yet in the 
end, when tliey see no other remedy, then 
they come to it with disadvantage ; as Tar- 
quinius, that gave for the third j^art of Sibylla's 
books the treble price, when he might at first 
have had all three for the simple. But from 
whatsoever root or cause this restiveness of 
mind proceedeth, it is a thing most prejudi- 
cial; and nothing is more politic than to 
make the wheels of our mind concentric and 
voluble with the wheels of fortune. 

Another precept of this knowledge, which 
liath some affinity with that we last spake of, 
but with difference, is that which is well 
expressed, '• Fatis accede Deisqvie,""* that men 
do not only turn with the occasions, but also 
run with the occasions, and not strain their 
credit or strength to over hard or extreme 

2 Tlie same habits continued ^vlien they were n3 
longer becoming. 
2 A versatile genius. 
* Yield to Fate and the Gods. 



198 



ADVANCEMENT OF LEARNING. 



points; but choose in their actions that which 
is most passable : for this will presei-ve men 
from foil, not occupy them too much about 
one matter, win opinion of moderation, please 
the most, and make a show of a perpetual 
felicity in all they undertake ; which cannot 
but mightily increase reputation. 

Another part of this knowledge seemeth to 
have some repugnancy with the former two, 
but not as I understand it; and it is that 
which Demosthenes uttereth in high terms; 
" Et quemadmodum receptum est, ut exerci- 
tum ducat imperator, sic et a cordatis viris 
res ipsae ducenda^ ; ut quae ipsis videntur, ea 
gerantur, et non ipsi eveutus tantum persequi 
cogantur.''^ For, if we observe, we shall find 
two differing kinds of sufficiency in managing 
of business : some can make use of occasions 
aptly and dexterousl}'-, but plot little ; some 
can urge and pursue their own plots well, 
but cannot accommodate nor take in ; either 
of which is very imperfect without the 
other. 

Another part of this knowledge is the ob- 
serving a good mediocrity in the declaring 
or not declaring a man's self : for although 
depth of secrecy and making way, "qualis 
est via navis in mari,'' ^ (which the French 
calleth " sourdes menees," when men set things 
in work without opening themselves at all,) 
be sometimes both prosperous and admirable ; 
yet many times " Dissimulatio errores parit, 
qui dissimulatorem ipsum illaqueant;"^ and, 
therefore, we see the greatest politicians have 
in a natural and free manner professed their 
desires, rather than been reserved and dis- 
guised in them : for so we see that Lucius 
Sylla made a kind of profession "that he 
wished all men happy or unhappy as they 
stood his friends or enemies.'' So Caesar, 
when he went first into Gaul, made no scruple 
to profess " that he had rather be first in a 
village than second at Rome."' So again, as 
soon as he had begun tlie war, we see what 
Cicero saith of him, " Alter (meaning of 
Caesar) non recusat, sed quodammodo pos- 

1 And as a general leads an army, so must events 
be guided by the wist^ so that tlie results which 
they desiie may be attained, and that they should not 
be forced to be directed by circumstance:-. 

2 Like the way of a ship in the sea. 

3 Deceit begets errors which entrap the deceiver. 



tulat, ut, ut est, sic appelletur tyrannus.''* So 
we may see, in a letter of Cicero to Atticus, 
that Augustus Cjesar, in his very entrance 
into afiairs, when he was a darling of the 
senate, yet in his harangues to the people 
would swear, '•' Ita parentis honores consequi 
liceat,""^ wliich was no less than the tyraimy ; 
save that, to help it, he would stretch forth 
his hand towards a statue of Cssar's that was 
erected in the place: whereat many men 
laughed, and wondered, and said. "Is it pos- 
sible?" or, "Didyoueverheartheliketothisf 
and yet thought he meant no hurt; he did it 
so handsomely and ingenuously. And all 
these were prosperous : whereas Pompey, who 
tended to the same end, but in a moi-e dajk 
and dissembling manner, as Tacitus saith of 
him, " Occultior, non melior,"'*' wlierein 
Sallust concuneth, '• ore probo, animo invere- 
cundo,"'' made it his design, by infinite secret 
engines, to cast the state into an absolute 
anarchy and confusion, that the state might 
cast itself into his arms for necessity and pro- 
tection, and so the sovereign power be put 
upon him, and he never seen in it : and when 
he had brought it, as he thought, to that 
point, when he was chosen consul alone, as 
never any was, }'et he could make no great 
matter of it, because men understood him 
not ; but was fain, in the end, to go tlie beaten 
ti-ack of getting arms into his hands, by colour 
of the doubt of Caesar's designs : so tedious, 
casual, and unfortunate aie these deep dis- 
simulations : whereof, it seemeth, Tacitus 
made his judgment, that they were a cunning 
of an inferior form in regard of true policy ; 
attiibuting the one to Augustvis. the other to 
Tibei-ius ; where, speaking of Livia, he saith, 
"Et cum artibus mariti simulatidue tilii bene 
composita : "^ for surely the continual habit 
of dissimulation is but a weak and sluggish 
cuiming, and not greatly politic. 

Anotlier precept of this architecture of 



•* The other does not refuse, but rather demands 
to bo called the tyrant that he is. 

5 " So may I obtain the honours of my illustrious 
relative." A form of adjuration. 

" More cautious, but not better. 

' With probity on his lips and depravity in his 
soul. 

** Compounded with the clevcmess of her husband 
and the cunning of her son. 



ADVANCEMENT OF LEARNING. 



199 



fortune is, to accustom our minds to judge of 
the proportion or value of things, as they con- 
duce and are material to our particular ends : 
and that to do suhstantially, and not super- 
ficially. For we shall find the logical part, 
as I may term it, of some men's minds good, 
but the mathematical part erroneous ; that is, 
they can well judge of consequences, but not 
of proportions and comparisons, preferring 
things of show and sense before things of 
substance and effect. So some fall in love 
with access to princes, others ^vith popular 
fame and applause, supposing they are 
things of great purchase ; when in many 
cases they are but matters of envy, peril, and 
impediment. 

So some measure tilings according to the 
labour and difficulty, or assiduity, which are 
spent about them ; and think, if they be ever 
moving, that they must needs advance and 
proceed : as Caesar saith in a despising man- 
ner of Cato the second, when he describeth 
how laborious and indefatigable he was to no 
great purpose ; " Hsec onmia magno studio 
agebat."^ So in most things men are ready 
to abuse themselves in thinkHig the greatest 
means to be best, when it should be the fit- 
test. 

As for the true marshalling of men's pvir- 
suits towards their fortune, as they are more 
or less material, I hold them to stand thus : 
first, the amendment of their own minds; 
for the remove of the impediments of the 
mind will sooner clear the passages of fortune, 
than the obtaining fortune will remove the 
impedisnents of the mind. In the second 
place I set down wealth and means; which 
I know most men would have placed first, 
because of the general use which it beareth 
towards all variety of occasions : but that 
opinion I may condemn with like reason as 
Machiavel doth that other, that moneys were 
the sinews of the wars ; whereas, saith he, the 
true sinews of the wars are the sinews of 
men's arms, that is, a valiant, populous, and 
military nation : and he voucheth aptly the 
authority of Solon, who, when Croesus showed 
him his ti^easury of gold, said to him, that if 
another came that had better iron he would 
be master of his gold. In like manner it 

1 He used to do everything with great exertion. 



may be truly affirmed that it is not moneys 
that are the sinews of fortune, but it is the 
sinews and steel of men's minds, wit, courage, 
audacity, resolution, temper, industry, and 
the like. In the third place I set down repu- 
tation, because of the peremptory tides and 
currents it hath ; which, if they be not taken 
in their due time, are seldom recovered, it 
being extreme hard to play an after-game of 
reputation. And lastlj^, I place honour, 
Avhich is more easily won by any of the 
other three, much more b}'' all, than any 
of them can be purchased by honour. To 
conclude this precept, as there is order and 
priority in matter, so is there in time, the 
preposterous placing whereof is one of the 
commonest errors ; while men fly to their ends 
when they shoTild intend their begimiings, 
and do not take things iu order of time as 
they come on, but marshal them according to 
greatness, and not according to instance ; not 
observing the good precept, " Quod nunc 
instat agamus.'"^ 

Another precept of this knowledge is not 
to embrace any matters which do occupy too 
great a quantity of time, but to have that 
sounding in a man's ears, " Sed fugit interea, 
fugit irreparabile tempus :"^ and that is the 
cause why those which take their course of 
rising by professions of burden, as lawyers, 
orators, painful divines, and the like, are not 
commonly so politic for their own fortunes, 
otherwise than in their ordinary way, be- 
cause they want time to learn particulars, to 
wait occasions, and to devise plots. 

Another precept of this knowledge is, to 
imitate nature, which doth nothing in vain ; 
which surely a man may do if he do well inter- 
lace his business, and bend not his mind too 
much upon that which he principally intendeth. 
For a man ought in every particular action 
so to carry the motions of his mind, and so 
to have one thing under anotlier, as if he 
camiot have that he seeketh in the best 
degree, yet to have it in a second, or so in a 
thirtl ; and if he can have no part of that 
which he pvn-posed, yet to turn the use of it 
to somewhat else ; and if he camiot make 



2 Let us do what is most immediately pressing. 

3 But time flies in the interval ; time which can 
never be recalled. 



200 



ADVANCEMENT OF LEARNING. 



anytlilng of it for tlie presenf, yet to make 
it as a seed of somewhat in time to come ; and 
if he can contrive no eHect or substance from 
it, yet to v,'m some good opinion by it, or the 
like. So that lie should exact account of 
himself of every action, to reap somewhat, 
and not to stand amazed and confused if he fail 
of tliat lie chiefly meant : for nothing is more 
impolitic than to mind actions wholly one by 
one ; for he that doth so loseth infinite oc- 
casions which intervene, and are many times 
more proper and jiropitious for somewhat 
that he shall need afterwards than for that 
which he urgeth for the present; and there- 
fore men must be perfect in that rule, "Hsec 
oportet facere, et ilia noii omittere/'^ 

Another precept of this knowledge is, not 
to engage a man's self peremptorily in any- 
thing, though it seem not liable to accident ; 
but ever to have a windoAv to fly out at, or a 
way to retire : following the wisdom in the 
ancient fable of the two frogs, which consulted 
when their plash was dry whither they should 
go ; and the one moveel to go down into a pit, 
because it v/as not likely the water woulel 
dry there ; but the other answereel, " True, 
but if it elo, how shall we get out again ?"' 

Another precept of this knoAyleelge is that 
ancient precept of Bias, consti-ued not to any 
point of perfldiousiiess, but only to caution 
and moderation. "Etama tanquam inimi- 
cus futurus, et oeli tanquam amaturus ;"^ for 
it utterly betrayeth all utility for men to 
embark themselves too far in unfortunate 
friendships, troublesome spleens, and childish 
and humorous envies or emulations. 

But I continue this beyond the measuie of 
an example; leel, because I woulel not have 
such knowleelges, which I note as eleficient, to 
be thought things imaginative or in the air, 
or an observation or two much made of, but 
things of btilk and mass, whereof an end is 
hardlier made than a begiiuiing. It must be 
likewise conceived that in these points which 
I mention anel set down, they are far I'rom 
complete ti'actates of them, but only as small 
pieces for patterns. And lastly, no man, I 

* These things shoiildest thou have done, and not 
have left the others undone. 

■^ Treat a friend as if at some future time he may 
become an enemy, and an enemy as if he may 
become a friend. 



suppose, will think that I mean fortunes are 
not obtained without all this ado; for I 
know they come tumbling into some men's 
laps ; and a number obtain good fortunes by 
diligence in a plain way, little intermedelling, 
anel keeping themselves from gross errors. 

But as Cicero, when he setteth down an 
idea of a perfect orator, dolh not mean that 
every pleaeler shoulel be such ; anel so like- 
wise, when a prince or a courtier hath been 
described by such as have hanelled those sub- 
jects, the moulel hath used to be made accorel- 
ing to the perfection of the art, and not accord- 
ing to common practice : so I understanel it, 
that it ought to be done in the description of 
a politic man, I mean politic for his own 
fortune. 

But it must be remembereel all this while, 
that the precepts which we have set down are 
of that kinel which may be counted and called 
"bonae artes."^ As for evil arts, if a man 
would set down for himself that principle of 
Machiavel, "that a man seek not to attain 
virtue itself, but the appearance only thereof; 
because the creelit of virtue is a help, but the 
use of it is •umber :"" or that other of his 
i:)rinciples, " that he presuppose that men are 
not fitly to be wrought otherwise but by fear ; 
and therefore that he seek to have every man 
obnoxious, low, anel in strait," which the 
Italians call " seminar spine." to sow thonis ; 
or that otlier principle, contained in the verse 
which Cicero citeth, " Cadant amlci, dum- 
modo inimici intercidant,"'' as the Triumvirs, 
which sold, every one to other, the lives of 
their friends for the eleaths of their enemies : 
or that other protestation of L. Catilina. to set 
on fire anel trouble states, to the end to fish in 
droumy waters, anel to unwrap their fortunes, 
" Ego si qeiiel in forteuiis meis excitatum sit 
incenelium, iel non aqua, seel ruina restin- 
guam :"^ or that other principle of Lysaneler, 
'•that chilelrenare to beeleceiveel with comfits, 
and men with oaths:" and tlie like evil and 
corrupt positions, whereof, as in all things, 
there are more in number than of the good : 



•* Honourable arts. 

•• Let our friends fall, i)ro\ided our enemies perish 
witli them. 

•' If a fire be raised to consume my fortunes, I 
will extinguish it not with water but witli the common 
ruin. 



ADVANCEMENT OF LEARNING. 



201 



certainly ■with these dispensations from the 
laws of charity and integrity--, the pressing of a 
man's fortune may be more hasty and com- 
pendious. But it is in life as it is in ways, 
the shortest way is commonly the foulest, and 
surely the fairer way is not much about. 

But men, if they be in their own power, and 
do bear and sustain themselves, and be not 
canied away with a whirlwind or tempest of 
ambition, ought, in the pursuit of their own 
fortune, to set before their eyes not only that 
general map of the world, that " all things are 
vanity and vexation of spirit," but many other 
more particvilar cards and directions : chiefly 
that, — that being without well-being is a 
curse, — and the greater being the greater 
curse ; and that all virtue is most rewarded, 
and all wickedness most punished in itself : 
according as the poet saith excellently : 

" Quse vobis, quae digna, viri, pro laudibus istis 
Pr<emia posse rear solvi ? pulcherrima primum 
Diui moresqiie dabunt vestii."' 

And so of the conti-ary. And, secondly, they 
ought to look up to the eternal providence and 
divine judgment, which often subverteth the 
wisdom of evil plots and imaginations, accord- 
ing to tliat Scripture, '"'He hath conceived 
mischief, and shall bring forth a vain thing."' 
And although men should refrain themselves 
from injury and evil arts, yet this incessant 
and Sabbathless pursuit of a man's fortune 
leaveth not the tiibute which we owe to God 
cf our time ; who we see demandeth a tenth 
of om- substance, and a seventh, which is more 
strict, of our time : and it is to small purpose 
to have an erected face towards heaven, and a 
pei-petual grovelling spirit upon earth, eating 
dust, as doth the serpent, '' Atque affigit humo 
divinae particulam aurse."'- And if any man 
flatter himself that he will employ his fortune 
well, though he should obtain it ill, as was 
said concerning Augustus Caesar, and after 
of Septimius Severus, " that either they should 
never have been bom or else they should 
never have died," they did so much mischief 
in the pursuit and ascent of their greatness, 

^ Your lavish praise and kindness, O my friends I 
All power of worthy payment far transcends ; 
But while such noble sentiments you guard, 
God and your conscience give your best reward. 

' And with its fetters binds to earth 
The sacred spark of heavenly birth. 



and so much good when they were established ; 
yet these compensations and satisfactions are 
good to be used, but never good to be pur- 
posed. And lastly it is not amiss for men, in 
their race toward their fortune, to cool them- 
selves a little with that conceit which is ele- 
gantly expressed by the emperor Charles the 
Fifth, in his instructions to the king his son, 
'•' That fortune hath somewhat of the nature of 
a woman, that if she be too much Avooed she 
is the farther oflV But this last is but a 
remedy for those Avhose tastes are corrupted : 
let men rather build upon that foundation 
which is as a comer-stone of divinity arid 
philosophy, wherein they join close, namely, 
that same " Primum quserite." ^ For Divi- 
nity saith, '"'Primum quserite regnum Dei, 
et ista omnia adjicientur vobis i""* and phi- 
losophy saith, '■' Primum quserite bona animi, 
caetera aut aderunt, aut non oberunt."^ And 
although the human foundation hath some- 
what of the sands, as we see in M. Brutus, 
when he brake forth into that speech, — 
" Te colui, virtus, lit rem ; at tu nomen inane es ;"" 

yet the divine foundation is upon the rock. 
But this may serve for a taste of that know- 
ledge which I noted as deficient. 

Concerning Government, it is a part of 
knowledge secret and retired, in both these 
respects in which things are deemed secret ; 
for some things are secret because ihey are 
hard to know, and some because they are not 

I fit to utter. We see all governments are ob- 

i scm-e and invisible : 

" Totamque infusa per artus 
Mens agitat molem, et magno se corpore miscet."' 

Such is the description of governments. We 
see the government of God over the world is 
hidden, insomuch as it seemeth to participate 
of much iiTCgularity and confusion : the go- 

3 Seek first. 

* Seek ye first the kingdom of God and his righte- 
ousness, and all other things will be added unto you. 

5 Seek first the advantages of the mind, other 
things will either not be wanting or ■\\'ill not oppose 
you. 

fi I deem'd thee, Virtue, a substantial form. 
And now I find thee but an empt^- name. 

^ Throughout the universe, one common soul 
Inspires, and feeds, and animates the whole. 



202 



ADVANCEMENT OF LEARNING. 



vernment of the soul in moving the body is 
inward and profound, and the passages there- 
of hardly to be reduced to demonstration. 
Again, tlie wisdom of antiquity, (the shadows 
whereof are in the poets,) in the description of 
torments and pains, next unto the crime of 
rebellion, which was the giants' offence, doth 
detest the ofience of futility, as in Sisyphus 
and Tantalus. But this was meant of par- 
ticulars; nevertheless even unto the general 
rules and discourses of policy and govern- 
ment there is due a reverent and reserved 
handling. i 

But contrariwise, in the governors toward | 
the governed, all things ought, as far as the j 
frailty of man permitteth, to be manifest and j 
revealed. For so it is expressed in the Scrip- 
tures touching the government of God, that 
this globe, which seemetli to us a dark 
and shady body, is in the view of God as 
crystal : " Et in conspectu sedis tanquam 
mare vitreum simile crystallo.''^ So unto 
princes and states, especially towards wise 
senates and councils, the natures and dis- 
positions of the people, their conditions and 
necessities, their factions and combinations, 
their animosities and discontents, ought to be, 
in regard of the variety of their intelligences, 
the wisdom of their observations, and the 
height of their station where they keep sen- 
tinel, in great part clear and transparent. 
Wherefore, considering that I write to a king 
that is a master of this science, and is so well 
assisted, I think it decent to pass over this 
part in silence, as willing to obtain the cer- 
tificate which one of the ancient philosophers 
aspired unto ; who, being silent, when others 
contended to make demonstration of their 
abilities by speech, desired it might be cer- 
tified for his part, "that there was one that 
knew how to hold his peace." 

Notwithstanding, for the more public part 
of government, which is Laws, I think good 
to note only one deficiency ; which is, that 
all those which have written of laws have 
written either as philosophers or as lawyers, 
and none as statesmen. As for the philo- 
sophers, they make imaginary laws for 
imaginary commonwealths ; and their dis- 



1 And in sight of the throne a sea of glass like 
unto crystal. 



courses are as tlie stars, which give little light, 
because tliey are so high. For the lawyers, 
they write according to the states where they 
live, what is received law, and not what 
ought to be law : for the wisdom of a law- 
maker is one, and of a lawyer is another. 
For there are in nature certain fountains of 
justice, whence all civil laws are derived but 
as streams : and like as waters do take 
tinctures and tastes from the soils through 
which they run, so do civil laws vary ac- 
cording to the regions and governments where 
they are planted, though they proceed from 
the same fountains. Again, the wisdom of a 
lawmaker consisteth not only in a platform of 
justice, but in the application thereof; taking 
into consideration by what means laws may 
be made certain, and what are the causes 
and remedies of the doubtfulness and in- 
certainty of law ; by what means laws may 
be made apt and easy to be executed, aiid 
what are the impediments and remedies in 
the execution of laws ; what infiuence lav/s 
touching private right of meum and tuum 
have into the public state, ai\d how they may 
be made apt and agreeable : how laws are to 
be penned and delivered, whether in texts or 
in acts, brief or large, with preambles, or 
Avithout ; how they are to be pruned and 
reformed from time to time, and what is the 
best means to keep them from being too vast 
in volumes, or too full of multiplicity and 
crossness ; how they are to be expounded, 
when upon causes emergent and judicially 
discussed, and when upon responses and 
conferences touching general points or ques- 
tions ; how they are to be pressed, rigor- 
ously or tenderly ; liow they are to be mi- 
tigated by equity and good conscience, and 
v/hether discretion and strict law are to he 
mingled in the same courts, or kept apart 
in several comts: again, how the practice, 
profession, and erudition of law is to be cen- 
sured and governed; and many other points 
touching tlie administration, and, as I may 
tei-m it, animation of laws. Upon whicli I 
insist the less, because I purpose, if God give 
me leave, (having begun a work of this nature 
in aphorisms,) to propound it hereafter, noting 
it in the mean time for deficient. 

And for your majesty's laws of England, I 
could say much of their dignity, and some- 



ADVANCEMENT OF LEARNING. 



203 



what of their defect; but they caimot but 
excel the civil laws in fitness for the govern- 
ment : for the civil law was "non hos quae- 
situm munus in usus;"^ it was not made for 
the counh'ies Avhich it governeth : hereof I 
cease to speak, because I will not intermingle 
matter of action with matter of general 
learning. 

Tlius have I concluded this portion of learn- 
ing touching civil knowledge ; and with 
civil knowledge have concluded human phi- 
losophy; and with human philosophy, phi- 
losophy in general. And being now at some 
pause, looking back into that I have passed 
through, this writing seemeth to me, " si 
niuiquam fallit imago ' '^ (as far as a man 
can judge of his own work), not much better 
than that noise or sound which musicians 
make while they are tuning their instruments ; 
which is nothing pleasant to hear, but yet is 
a cause why the music is sweeter afterwards : 
so have I been content to tune the instruments 
of the muses, that they may play that have 
better hands. And surely, when I set before 
me the condition of these times, in which 
learning hath made her tliird visitation or 
circuit in all the qualities thereof — as the 
excellency and vivacity of the wits of this 
age; the noble helps and lights which we 
have by the travails of ancient writers; the 
art of printing, which communicateth books 
to men of all fortunes ; the openness of the 
world by navigation, which hath disclosed 
multitudes of experiments and a mass of 
natural history ; the leisure wherewith these 
times abound, not employing men so gene- 
rally in civil business as the states of Graecia 
did in respect of their popularity, and the 
state of Rome in respect of the greatness of 
their monarchy; the present disposition of 
these times at this instant to peace ; the con- 
sumption of all that ever can be said in con- 
h-oversies of religion, which have so much 
diverted men from other sciences ; the per- 
fection of your majesty's learning, which as a 
phoenix may call whole volleys of wits to 
follow you ; and the inseparable propriety of 
time, which is ever more and more to dis- 
close truth — I caimot but be raised to this 



A gift not obtained for this purpose. 
If fancy does not deceive. 



persuasion that this third period of time will 
far surpass that of the Grsecian and Roman 
learning : only if men will know their own 
strength, and their own weakness both; and 
take one from the other, light of invention, 
and not fire of contradiction; and esteem of 
the inquisition of truth as of an enterprise, 
and not as of a quality or ornament; and 
employ wit and magnificence to things of 
worth and excellency, and not to things vulgar 
and of popular estimation. As for my labours, 
if any man shall please himself or others in 
the reprehension of them, they shall make 
that ancient and patient request, " Verbera, 
sed audi ;"'^ let men reprehend them, so they 
observe and weigh them : for the appeal is 
lawful, though it may be it shall not be 
needful, from th.e first cogitations of men to 
their second, and from the nearer times to the 
times fartlier off. Now let us come to that 
learning which both the former times were 
not so blessed as to know, sacred and inspired 
Divinity, the sabbath and port of all men's 
labours and peregrinations. 

The prerogative of God extendeth as well to 
the reason as to the will of man ; so that, as 
we are to obey his law though w^e find a 
reluctation in our will, so we are to believe 
his word though we find a reluctation in 
our reason. For if we believe only that 
which is agreeable to our sense, we give con- 
sent to the matter, and not to the author ; 
which is no more than we would do towards 
a suspected and discredited witness ; but 
that faith which was accounted to Abraham 
for righteousness was of such apoint as whereat 
Saralr laughed, who therein w^as an image of 
natural reason. 

Howbeit, if we will truly consider it, 
more worthy it is to believe than to know as 
we now know. For in knowledge man's 
mind suftereth from sense ; but in. belief it 
suffereth from spirit, such one as it holdeth 
for more authorised than itself, and so suf- 
fereth from the worthier agent. Otherwise 
it is of the state of man glorified ; for then 
faith shall cease, and we shall know as we 
are known. 

Wherefore we conclude that sacred 
Theology (which in our idiom we call 

3 But hear the words. 



201 



ADVANCEMENT OF LEARNING. 




[Theology.— Raifaelle.] 



Divinity) is grounded only upon the word 
and oracle of God, and not upon the light of 
nature : for it is written, " Coeli enarrant 
gloriam Dei ;'"^ but it is not written, " Coeli 
enaiTant voluntatem Dei :'" but of that it is 
said, " Ad legem et testimonium : si non 
fecerint secundum verbum istud/"^ &c. This 
holdeth not only in those points of faith which 
concern the great mysteries of the Deity, of 
the creation, of the redemption, but likewise 
those which concern the law moral truly 
interpreted : Love your enemies ; do good to 
them that hate you ; be like to your heavenly 
Father, that suffereth liis rain to fall upon 
the just and unjust. To this it ought to be 
applauded, " Nee vox hominem sonat :''^ It 
is a voice beyond the light of nature. So 
we see the heathen poets, when they fall upon 
a libertine passion, do still expostulate with 
•laws and moralities, as if they were opposite 
and malignant to nature ; " Et quod natura 



' The heavens declare the glory of God. 

■■* The heavens declare the will of God. 

3 To the law and to the testimony: if they speak 
not according to this woixl, it is because there is no 
light in them. 

* Nor does the voice sound like that of a more 
mortal. 



remittit, invida jura negant.''^ So said 
Dendamis the Indian unto Alexander's 
messengers, " That he had heard somewhat 
of Pythagoras, and some other of the wise 
men of Grsecia, and that he held them for 
excellent men : but that they had a fault, 
which was, that they had in too great 
reverence and veneration a thing they called 
law and manners." So it must be confessed 
that a great part of the law moral is of that 
perfection whereunto the light of nature 
cannot aspire : how then is it that man is 
said to have, by the light and law of nature, 
some notions and conceits of virtue and vice, 
justice and Avrong, good and evil? Thus, 
because the light of nature is usetl in two 
several senses ; the one. that which springeth 
from reason, sense, induction, argument, 
according to the laws of heaven and earth ; 
the other, that which is imprinted upon the 
spirit of man by an iiuvard instinct, according 
to the law of conscience, which is a sparkle 
of tlie purity of his first estate : in which 
latter sense only he is participant of some 
light and discerning touching the perfection 
of the moral law : but how ? sufficient to 

'"' What nature grants us, euvicus laws deny. 



ADVANCEMENT OF LEARNING. 



205 



check the vice, but not to inform the duty. 
So then the doctrine of religion, as well 
moral as mystical, is not to be attained but 
by inspiration and revelation from God. 

The use, notwithstanding, of reason in 
spiritual things, and the latitude thereof, is 
very great and general : for it is not for 
nothing that the apostle calleth religion our 
reasonable service of God ; insomuch as the 
very ceremonies and figures of the old law 
were full of reason and signification, much 
more than the ceremonies of idolatry and 
magic, that are full of non-significants and 
surd characters. But most especially the 
Christian Faith, as in all things, so in this, 
deserveth to be highly magnified ; holding 
and preserving the golden mediocrity in this 
point between the law of the heathen and 
the law of Mahomet, which have embraced 
the two extremes. For the religion of the 
heathen had no constant belief or confession, 
but left all to the liberty of argument ; and 
the religion of Mahomet, on the other side, 
interdicteth argument altogether : the one 
having the very face of error, and the other 
of imposture : whereas the faith doth both 
admit and reject disputation with difterence. 

The use of human reason in religion is of 
two sorts : the former, in the conception and 
apprehension of the mysteries of God to us re- 
vealed ; the other in the inferring and deriving 
of doctrine and direction thereupon. The 
former extendeth to the mysteries themselves ; 
but how '? by way of illustration, and not by 
way of argument : the latter consisteth indeed 
of probation and argument. In the former, 
we see, God vouchsafeth to descend to our 
capacity, in the expressing of his mysteries in 
sort as may be sensible unto us; and doth 
graft his revelations and holy doctrine upon 
the notions of our reason, and applieth his 
inspirations to open our understanding, as the 
form of the key to tlie ward of the lock : for 
the latter, there is allowed us a use of reason 
and argument, secondary and respective, 
although not original and absolute. For 
after the articles and principles of religion are 
placed and exempted from examination of 
reason, it is then permitted unto us to make 
derivations and inferences from, and according 
to the analogy of them, for our better direction. 
In nature this holdeth not; for both the prin- 



ciples are examinable by induction, though 
not by a medium or syllogism ; and besides, 
those principles or first positions have no dis- 
cordance with that reason which draweth 
down and deduceth the inferior positions. 
But yet it holdeth not in religion alone, but 
in many knowledges, both of greater and 
smaller nature, namely, wherein there are not 
only posita but placita ; for in such there can 
be no use of absolute reason : we see it fami- 
liarly in games of wit, as chess, or the like : 
the draughts and first laws of the game are 
positive, buthow? merely '* ad placitum," and 
not examinable by reason : but then how to 
direct our play thereupon with best advantage 
to win the game is artificial and rational. So 
in human laws there be many grounds and 
maxims which are "placitajuris," positive upon 
authority, and not upon reason, and therefore 
not to be disputed : but what is most just, not 
absolutely but relatively, and according to 
those maxims, that aftbrdeth a long field of 
disputation. Such therefore is that secondary 
reason which hath place in divinity, which is 
grounded upon the placets of God. 

Here therefore I note this deficiency, that 
there hath not been, to my understanding, 
sufficiently inquired and handled the true 
limits and use of reason in spiritual things, as 
a kind of divine dialectic : which for that it is 
not done, it seemeth to me a thing usual, by 
pretext of true conceiving that which is re- 
vealed, to search and mine into that which is 
not revealed : and by pretext of enucleating 
inferences and contradictories, to examine that 
which is positive : the one sort falling into the 
error of Nicodemus, demanding to have things 
made more sensible than it pleaseth God to 
reveal them, " Quomodo possit homo nasci 
cum sit seuex ?'" ^ the other sort into the error 
of the disciples, which were scandalized at a 
show of couh-adiction, "Quid est hoc quod 
dicit nobis ? Modicum, et non videbitis me j 
et iterum, modicum, et videbitis me," ^ Sec. 

Upon this I have insisted the more, in 
regard of the great and blessed use thereof; 
for this point well laboured and defined of 



1 How can a man be born again when he is old ? 

2 What is this which he saith ? A little while and 
ye shall not see me, aud agam a little while and ye 
shall see me. 



206 



ADVANCEMENT OF LEARNING. 



would in my judgment be an opiate to stay 
and bridle not only the vanity of curious specu- 
lations, wherewith the schools labour, but the 
fury of controversies, wherewith the church 
laboureth. For it cannot but oj^en men's eyes 
to see that many controversies do merely per- 
tain to that which is either not revealed or 
positive ; and that many others do grow upon 
weak and obscure inferences or derivations : 
which latter sort, if men would revive the 
blessed stj^le of that great doctor of the Gen- 
tiles, would be carried thus, " Ego, non Do- 
minus;"^ and again, "Secundum consilium 
meum,"^ in opinions and comisels, and not in 
positions and oppositions. But men are now 
over-ready to usurp the style, "Non ego, sed 
Dominus;'*^ and not so only, but to bind it 
with the thunder and denunciation of curses 
and anathemas, to the ten-or of those which 
have not sufficiently learned out of Solomon 
that "the causeless curse shall not come." 

Divinity hath two principal parts; the 
matter informed or revealed, and the nature of 
the information or revelation: and with the 
latter we will begin, because it hath most 
coherence with that which we have now last 
handled. The nature of the information con- 
sisteth of three branches; the limits of the 
information, the sufficiency of the information, 
and the acquiring or obtaining the information. 
Unto the limits of the information belong these 
considerations; how far forth particular per- 
sons continue to be inspired ; how far forth the 
church is inspired ; how far forth reason may " 
be used : the last point whereof I have noted 
as deficient. Unto the sufficiency of the in- 
formation belong two considerations; what 
points of religion are fundamental, and what 
perfective, being matter of further building 
and perfection upon one and the same 
foundation; and again, how the gi-adations 
of light, according to the dispensation of 
times, are material to the sufficiency of 
belief. 

Here again I may rather give it in advice 
than note it as deficient, that the points fun- 
damental, and the points of farther perfection 
only, ought to be with piety and wisdom 



^ I am not your Lord. 

2 In my opinion. 

3 Not I, but tlie Lord. 



distinguished : a subject tending to much 
like end as that I noted before ; for, as that 
other were likely to abate the number of con- 
ti'oversies, so this is like to abate the heat of 
many of them. We see Moses when he saw 
the Israelite and the ./Egyptian fight, he did 
not say. Why strive you ? but drew his sword 
and slew tlie .lEgj'ptian : but when he saw the 
two Israelites fight, he said. You are brethren, 
why strive you ^i If tlie point of doctrine be 
an ^Egyptian, it must be slain by the sword 
of the Spirit, and not reconciled ; but if it be 
an Israelite, though in the wrong, then, Why 
strive you? We see of the fundamental 
points, our Saviour pennetli the league thus, 
"He tliat is not with us is against us;" but 
of points not fundamental thus, " He that is 
not agauist us is with us." So we see the 
coat of our Saviour was entire without seam, 
and so is the doctrine of the Scriptures in 
itself; but the gannent of the church was of 
divers colours, and yet not divided : we see 
the chaff" may and ought to be severed from 
the com in the ear, but the tares may not be 
pulled up from the com in the field. So as 
it is a thing of great use well to define what, 
and of what latitude, those points are which 
do make men merely aliens and disincorjjo- 
rate from the church of God. 

For the obtaining of the information, it 
resteth upon the true and soimd interpretation 
of the Scriptures, which aie the fountains of 
the water of life. The interpretations of the 
Scriptures are of two sorts; metliodical, and 
solute or at lai'ge. For tiiis divine water, 
which excelletli so much that of Jacob's well, 
is drawn forth much in the same kind as 
natural water useth to be out of wells and 
fountams: either it is first forced up into a 
cistern, and from thence fetched and derived 
for use ; or else it is drawn and received in 
buckets and vessels immediately where it 
springeth : the former sort whereof, though it 
seem to be the more ready, yet in my judg- 
ment is more subject to cornapt. This is that 
method which hath exhibited unto us the 
scholastical divinity ; whereby divinity hatii 
been reduced into an art, as into a cistern, 
and the streams of doctrine or positions 
fetched and derived from thence. 

In this men have sought three tilings, a 
summary brevity, a compacted strength, and 



ADVA^CEMEIST OF LEARNING. 



207 



a complete perfection ; whereof the two first 
they fail to find, and the last they ought not 
to seek. For as to brevity, we see, in all 
summary methods, while men purpose to 
abridge, they give cause to dilate. For the 
sum or abridgment by contraction becometh 
obscure; the obscurity requireth exposition, 
and the exposition is deduced into large com- 
mentaries, or into commonplaces and titles, 
which grow to be more vast than the original 
writings, whence the sum was at first ex- 
tracted. So, we see, the volumes of the 
schoolmen are greater much than the first 
writings of the fatliers, whence the master of 
the sentences made his sum or collection. 
So, in like maimer, the volumes of the modern 
doctors of the civil law exceed those of the 
ancient jurisconsults, of wliich Tribonian 
compiled the digest. So as this course of 
sums and commentaries is that which doth 
infallibly make the body of sciences more 
immense in quantity and more base in sub- 
stance. 

And for strength, it is true that knowledges 
reduced into exact methods have a show of 
strength, in that each part seemeth to support 
and sustain the otlier ; but this is more satis- 
factory than substantial : like unto buildings 
which stand by architecture and compaction, 
which are more subject to ruin than those 
which are built more strong in their several 
parts, though less compacted. But it is plam 
that, the more you recede from your grounds, 
the weaker do you conclude : and as in natm-e, 
the more you remove yourself from particu- 
lars, the greater peril of error )'^ou do incur ; 
so much more in divinity, the more you 
recede from the Scriptures by inferences and 
consequences, the more weak and dilute are 
your positions. 

And as for perfection or completeness in 
divinity^ it is not to be sought ; which makes 
this course of artificial divinity the more sus- 
pect. For he that will reduce a knowledge 
into an art will make it round and unifonn : 
but in divinity many things must be left 
abrupt, and concluded with this: "O alti- 
tudo sapientiae et scientiae Dei ! quam in- 
comprehensibilia smit judicia ejus, et non 
investigabiles vise ejus!'"^ So again the 

' O the depth of the wisdom and knowledge of 



apostle saith, " Ex parte scimus :"^ and to 
have the forai of a total, where there is but 
matter for a part, cannot be without supplies 
by supposition and presumption. And there- 
fore I conclude that the ti-ue use of these sums 
and methods hath place in institutions or 
introductions preparatory unto knowledge : 
but in them, or by deducement from them, 
to handle the main body and substance of a 
knowledge, is in all sciences prejudicial, and 
in divinity dangerous. 

As to the interpretation of the Scriptures 
solute and at lai-ge, there have been divers 
kinds inh-oduced and devised ; some of them 
rather curious and unsafe than sober and 
wan-anted. Notwithstanding, thus much must 
be confessed, that the Scriptures, being given 
bj'- inspiration, and not by human reason, do 
differ from all other books in the author: 
which, by consequence, doth draw on some 
difference to be used by the expositor. For 
the inditer of them did know four things 
which no man attains to know ; M'hich are, 
the mysteries of the kingdom of glory, the 
perfection of the laws of nature, the secrets of 
the heart of man, and the future succession of 
all ages. For as to the first, it is said, " He 
that presseth into the light shall be oppressed 
of the gloiy." And again, '•' No man shall 
see my face and live." To the second, 
" When he prepared the heavens I was present, 
when by law and compass he enclosed the 
deep." To the third, " Neither was it need- 
ful that any should bear witness to him of 
man, for he knew well what was in man." 
And to the last, " From the beginning are 
known to the Lord all his works." 

From the former of these two have been 
drawn certain senses and expositions of Scrip- 
tures, which had need be contained within 
the bovmds of sobriety; the one anagogical, 
and the other philosophical. But as to the 
fomier, man is not to prevent his time : 
" Videmus nunc per speculum in senigmate, 
tunc autem facie ad faciem :"^ wherein, 
nevertheless, there seemeth to be a liberty 
granted, as far forth as the polishing of this 

God ! How incomprehensible are his judgments, and 
his ways past finding out. 

2 We know in part. 

3 For now we see as through a glass darkly, but 
then face to face. 



208 



ADVANCEMENT OF LEARNING. 



or some moderate explication to this 
aeuigma. But to press too far into it cannot 
but cause a dissolution and overthrow of the 
spirit of man. For in the body there are 
three degrees of that we recei\'e into it, ali- 
ment, medicine, and poison ; whereof aliment 
is that which the nature of man can perfectly 
alter and overcome : medicine is that which 
is partly converted by nature, and partly con- 
verteth nature ; and poison is that which 
woiketh wholly upon nature, without that, 
that nature can in any part work upon it : so 
in the mind, whatsoever knowledge reason 
cannot at all work upon and convert is a 
mere intoxication, and endangereth a disso- 
lution of the mind and understanding. 

But for the latter, it hath been extremely 
set on foot of late time by the school of 
Paracelsus, and some others, that have pre- 
tended to find the truth of all natural phi- 
losophy in the Scriptures; scandalizing and 
traducing all other philosophy as heathenish 
and profane. But there is no such enmity 
between God's word and his works ; neither 
do they give honour to the Scriptures, as they 
suppose, but much imbase them. For to 
seeic heaven and earth in the word of God 
(whereof it is said, " Heaven and earth shall 
pass, but my word shall not pass'") is to seek 
temporary things amongst eternal : and as to 
seek divinity in philosophy is to seek the 
living amongst the dead, so to seek philo- 
sophy irr divinity is to seek the dead amongst 
the living : neither are the pots or lavers, 
whose place was iir the outward part of the 
temple, to be sought in the holiest place of all, 
where the ark of the testimony was seated. 
And again, the scope or purpose of the Spirit 
of God is not to express matters of nature in 
the Scriptures, otherwise than in passage, and 
for application to man's capacity, and to 
matters moral or divine. And it is a true 
rule, " Auctoris aliud agentis parva auc- 
toritas;"^ for it were a str-ange conclusion, if 
a man should use a similitude for ornament 
or illustration sake, borrowed from nature or 
history according to vulgar conceit, as of a 
basilisk, an unicorn, a centaur, a Briareus, 
an Hydra, or the like, that therefore he must 

1 The authority of an author travelling out of his 
subject is small. 



needs be thought to affirm the matter thereof 
positively to be true. To conclude, therefore, 
these two interpretations, the one by reduction 
or aenigmatical, the other philosophical or 
physical, which have been received and pur- 
sued in imitation of the rabbins and cabalists, 
are to be confined with a "noli altum sapere, 
sed time.'"^ 

But the two latter points, known to God 
and unknowir to man, touching the secrete of 
the heart and the successions of time, do 
make a just and sound difference between the 
mamier of the exposition of the Scriptures aird 
all other books. For it is an excellent obser- 
vation which hath been made upon the 
answers of our Saviour Christ to many of 
the questions which were propounded to him, 
how that they are impertinent to the state of 
the question demanded ; the reason whereof 
is, because, not being like man, which knows 
man's thoughts by his words, but, know- 
ing man's thoughts immediately, he never 
answered their Avords, but their thoughts : 
much in the like manner it is with the Scrip- 
tures, Avhich, being written to the tlioughts of 
men. and to the succession of all ages, with a 
foresight of all heresies, contradictions, dift'er- 
ing estates of the church, yea and particularly 
of the elect, are not to be intei-preted ordy 
according to the latitude of the proper sense 
of the place, and respectively towards that 
present occasion whereupon the words were 
uttered, or in precise congruity or contexture 
with the words before or after, or in con- 
templation of the principal scope of the place ; 
but have in themselves, not only totally or 
collectively, but distributively in clauses and 
words, infinite springs and streams of doctrine 
to water the church in every part. And 
therefore, as the literal sense is, as it were, the 
main stream or river; so the moral sense 
chiefly, and sometimes the allegorical or typi- 
cal, are they whereof the church hath most 
use ; not that I wish men to be bold in alle- 
gories, or indulgent or light in allusions : but 
that I do much condemn that interpretation 
of the Scripture which is only after the manner 
as men use to interpret a profane book. 

In this part, touching tlie exposition of the 

2 Do not too boldly investigate the depths of 
knowledge, but be cautious. 



ADVANCEMENT OF LEARNING. 



209 



Scriptures, I can report no deftcience; but 
by way of remembrance this I will add : in 
perusing books of divinity, I find many books 
of conti-oversies, and many of commonplaces 
and treatises, a mass of positive divinity, as it is 
made an art : a number of semions and lec- 
tures, and many prolix commentaries upon 
the Scriptures, with harmonies and concord- 
ances : Ijut that form of writing in divinity 
which in my judgment is of all others most rich 
and precious, is positive divinity, collected 
upon particular texts of Scriptures in brief 
observations ; not dilated into commonplaces, 
not chasing after conti-oversies, not reduced 
into metliod of ait ; a thing abounding in 
sermons, which will vanish, but defective 
in books, which will remain; and a thing 
wherein this age excelleth. For I am per- 
suaded, (and I may speak it with an " Absit 
invidia verbo,"^) and no ways in derogation of 
antiquity, but as in a good emulation between 
the vine and the olive, that if the choice and 
best of those observations upon texts of Scrip- 
tures, which have been made dispersedly in 
sermons within this your majesty's island of 
Britain by the space of these forty years and 
more, leaving out the largeness of exhortations 
and applications thereupon, had been set down 
in a continuance, it had been the best work in 
divinity which had been written since the 
apostles' times. 

The matter informed by divinity is of two 
kinds ; matter of belief and truth of opinion, 
and matter of service and adoration ; which is 
ilso judged and directed by the former : the 
one being as the internal soul of religion, and 
the other as tlie external body thereof. And 
therefore the heathen religion was not only a 
worship of idols, but the whole religion was an 
idol in itself; for it had no soul, that is, no 
certainty of belief or confession; as a man 
may well think, considering the chief doctors 
of their church were the poets : and the reason 
was, because the heathen gods were no jealous 
gods, but were glad to be admitted into part, 
as they had reason. Neither did they respect 
the pureness of heart, so they might have ex- 
ternal honom- and rites. 

But out of these two do result and issue fou 
nain branches of divinity; faith, manners 

' May it be said without offence. 



liturgy, and government. Faith containeth 
the doctrine of the nature of God, of the attri- 
butes of God, and of the works of God. The 
nature of God consisteth of tluee persons in 
unity of Godhead. The attributes of God are 
either common to the Deity, or respective to 
the persons. The works of God summary are 
two, that of the creation and that of the re- 
demption ; and both these works, as in total 
they appertain to the unity of the Godhead, 
so in their parts they refer to the three persons : 
that of the creation, in the mass of the matter, 
to the Father ; in the disposition of the form, 
to the Son ; and in the continuance and con- 
servation of the being, to the Holy Spirit : so 
that of the redemption, in the election and 
counsel, to the Father ; in the whole act and 
consummation to the Sou ; and in the appli- 
cation, to the Holy Spirit ; for by the Holy 
Ghost was Christ conceived in flesh, and by 
the Holy Ghost are the elect regenerate in 
spirit. This work likewise we consider either 
eftectually, in the elect ; or privately in the 
reprobate ; or according to appearance, in the 
visible church. 

For manners, the doctrine thereof is con- 
tained in the law, which discloseth sin. The 
law itself is divided, according to the edition 
thereof, into the law of nature, the law moral, 
and the law positive ; and according to the 
style, into negative and affirmative, prohibitions 
and commandments. Sin, in the matter and 
subject thereof, is divided according to the 
commandments ; in the form thereof, it refer- 
reth to the three persons in Deity : sins of 
infirmity against the Father, whose more spe- 
cial attribute is power; sins of ignorance 
I against the Son, whose atti-ibute is wisdom ; 
and sins of malice against the Holy Ghost, 
j whose attribute is grace or love. In the mo- 
tions of it, it either moveth to the right hand 
or to the left ; either to blhid devotion or to 
profane and libertine transgression ; either in 
j imposing restraint where God granteth liberty, 
I or in taking liberty where God imposeth re- 
I straint. In the degrees and progress of it, it 
I divideth itself into thouglit, word, or act. And 
I in this part I commend much the deducing 
I of the law of God to cases of conscience ; for 
I that I take indeed to be a breaking, and not 
I exhibiting whole, of the bread of life. But 
I that which quickeneth both these doctrines of 



210 



ADVANCEMENT OF LEARNING. 



faitli and manners is the elevation and consent 
of the lieavt; whereunto appertain books of 
exhortation, holy meditation, Christian reso- 
lution, and the like. 

For the liturgy or service, itconsisteth of the 
reciprocal acts between God and man ; which, 
on the part of God, are the preaching of the 
word, and the sacraments, which are seals to 
the covenant, or as the visible word ; and on 
the part of man, invocation of the name of 
God; and under the law, sacrifices; which 
were as visible prayers or confessions : but now, 
the adoration being " in spiritu et veritate/'^ 
there remaineth only " vituli labiorum ;"2 
although the use of holy vows of thankfulness 
and retribution may be accounted also as 
sealed petitions. 

And for the Government of the church, it 
consisteth of the patrimony of the church, 
the franchises of the church, and the offices 
and jurisdictions of the church, and the laws 
of the church directing the whole ; all 
Avhich have two considerations, the one in 
themselves, the other how they stand com- 
patible and agreeable to the civil estate. 

This matter of divinity is handled either 
in form of instruction of truth, or in form of 
confutation of falsehood. The declinations 
from religion, besides the privative, which 
is atheism, and the branches thereof, are 
three; heresies, idolatry, and witchcraft; 
heresies, when we serve the true God with a 
false worship; idolatry, when we worship 
false gods, supposing them to be true; and 
witchcraft, when -we adore false gods, know- 
ing them to be wicked and false : for so your 
majesty doth excellently well observe, that 
witchcraft is the height of idolatry. And 
yet we see, though these be true degrees, 
Samuel teachetli us that they are all of a na- 
ture, when there is once a receding from the 
word of God ; for so he saith, " Quasi pecca- 
tum ariolandi est repugnare, et quasi scelus 
idololatrise nolle acquiescere."^ 

» III spirit and in truth. 

2 Sacvilices of the lips. 

3 Kebellion is as the sin of witchcraft, and stub- 
bornness is as iniqnity and idolatry. 



These things I have passed over so briefly 
because I can report no deficiency concern- 
ing them ; for I can find no space or ground 
that lieth vacant and unsown in the matter 
of divinity ; so diligent have men been, 
either in sowing of good seed or in sowing of 
tares. 

Thus have I made as it were a small Globe 
of the intellectual world, as truly and faith- 
fully as I could discover ; with a note and 
description of those parts whicli seem to me 
not constantly occTipate, or not well con- 
verted by the labour of man. In which ii 
I have in any point receded from that wliich 
is commonly received, it hath been witli a 
purpose of proceeding in " melius,'*'* and not 
in"aliud;''^ a mind of amendment and profi- 
cience, and not of change anddilVerence, For 
I could not be true and constant to the 
argument I handle, if 1 were not willing to 
go beyond others; but yet not more willing 
than to have others go beyond me again : 
which may the better appear by this, that I 
have propounded my opinions naked and 
unarmed, not seekitig to preoccupate the 
liberty of men's judgments by confutations. 
For in anything Avhich is well set down I am 
in good hope that, if tlie first reading move 
an objection, the second reading will make 
an answer. And in those things wherein 1 
have erred, I am sure I have not prejudiced 
the right by litigious arguments ; which cer- 
tainly have this contrary effect and opera- 
tion, that they add authority to error, anc' 
destroy the authority of that wliich is wel. 
invented : for question is an honour and pre- 
ferment to falsehood, as on the other side it i.*^ 
a repulse to truth. But the errors I claitr 
and challenge to myself as mine own : th( 
good, if any be, is due " tanquam adep: 
sacrificii,"'^ to be incensed to the honour 
first of the Divine Majesty, and next o. 
your majesty, to whom on earth I am mos. 
bounden. 



* To a better object. 

5 To a different objoct. 

c As the fat of the sacrilia.:. 



ILLUSTRATIONS. 



PAflE 

Vignette— Raffaelle ix 

Monument of Lord Bacon at St. Alban's x 

ESSAYS. 
Truth 1 

Seneca — From a Drawing by Rubens, after an Antique Bust 7 

Tacitus — From an Antique Gem 8 

Demosthenes — From a Drawing by Rubens, after an Antique Bust , . . . 16 

Machiavel 19 

Cicero — From an Antique Bust .23 

Plutarch — From an Antique Gem 25 

Sibyl of Cumana— Raffaelle 32 

Plato — From a Drawing by Rubens, after an Antique Bust ..... 37 

Themistocles — From an Antique Bust 42 

Celsus — From a Print in " Celsvs de Medicine:' Svo., L. Bat, 1746 .... 47 

Henry VII. — From tlie Tomb at Westminster 48 

Masque of the time of Elizabeth — Strutfs Royal Antiquities 56 

Livy — From an Antique Gem, 59 

Socrates — From a Drawing by Rubens, after an Antique Bust 64 

Curious Knotted Garden 67 

Julius Caesar — From a Roman Coin 73 

Fame . , • 83 



ADVANCEMENT OF LEARNING. 

James 1 87 

Study — Ratfaelle 89 

Socrates— Group from Raliaelles School of Athens 92 

Wisdom — Raffaelle 121 

History— Raffaelle 127 



212 ILLUSTRATIONS. 

PAGb| 

Poesy — Raftaelle 134 

Philosophy — Raffaelle 136 

Group from Rafi'aelle's School of Athens 139 

Archimedes — Group from Rallaelle's School of Athens , 111 

yEsculapius — Antique Bust 1 19 

Rhetoric — Ratlaelle im 

Temperance — Raffaelle 173 

Prudence— Raffaelle 187 

Theology— Raffaelle 204 



m Q" ^^'^' 



liONDON ; Printed by Wii.t.tam Ci-owes and Sons, Stamford Street. 



Ki' 



